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T  RE  A  T  I  S  E 


AGAINST 


Detradion, 

IN 

Ten  Scdlions.- 

By  Che  Reverend 

Mn  Andrew  U  Mercier^ 

Pallor  of  the   French  Church  at  B^(?/?  in 


M.W 


Printed  ^t  B  0  S  T  O  N  in  New-Englanif 
Ai^d  Sold  by   Daniel  Henchmath    ^ ' 

4  7  3  3. 


»» 


,    ikK.. 


To  the  Elders^   Deacons  and  all 

the  Heads  of  Families   of  the  ^tttll^ 
Church  of  250ftOtt  inil5ett):.eW3la«ll: 

GentJemcn^avd  mejl  honoured^  dear  Brethren 

t^.:lct5ifeJfeife  E  read  in  the  Third  Chapter  of  the 

•^l^'^^^f^  Book  of  Ez.ra^  that  the  Jeiios  that 

^I^W^,^  returned  from  ih^  Babylonian  Cap- 

^&€^>'1X^^  tivity    "  fhonfed  with  a  great  Ihoutj 

WW^4  W^'W  when  they  praifed  the  Lord,  becaufe 

the  Foundation  of  the  Houfe  of   the  Lord  was 

laid.     But  many  of  the  Priefts  and  Levites   and 

chief  of  the  Fathers  who  were  ancien**  Men,  that 

had  feen  the   firft  Houfe,   when  the  Foundation 

of  this  Houfc  was  laid  before   their  Eyes,   wept 

with  a  loud  Voice,  and  many  ihouted  aloud  foe 

Joy  ^    fo  that  the  People    could  not  difcern  the 

noife  of  the  ftiout  of  Joy,  from  the  noife  of  the 

weeping  of  the  People  :    For  the  People  ftiouted 

with  a  loud  Ihout,  &C  the  noife  was  heard  afar  off". 

One  obferves  two  very  ftrong  and  contrary  Pafli- 

ons  in  thefe  Words,   a  bitter  Sorrow,  and  a  very 

great  Joy.     Indeed  the  building  of  the  Temple  o£ 

GOD,  afforded  iuft  and  equal  Reafons  foi  both* 
^'        ^^  ^         ►   --     Thif 


!1 


D  E  D  IC  J  r I  O  N. 


This  flcond  Houfe  wanted  the  largcnefs,  the  Gr- 
ramcnts  and  icvcral  other  Advantages  that  were 
fecn  in  the  toin)cr  built  by  Solomon  ^  lb  that  there 
vas  occafion  lor  mourning  :  liut  on  the  other 
hand,  as  by  the  Mercies  and  Bkflings  cl  GOD 
and  the  Protection  of  their  Conquerors,  whole 
Heart  GOD  had  wonderfully  turned  and  melted, 
Chey  were  reflored  to  all  ttieir  religious  Liberties, 
as  Prophets  \s  ere  fent  to  them  to  encourage  them 
in  their  Work,  by  telling  them  that  tlic  Glory 
oi  this  fecond  Houfe,  was  to  exceed  that  of  the 
former,  by  the  coming  of  the  Hjcfiah  into  this 
his  Temple,  as  the  pure  Service  ol  GOD  was  let 
lip  again  according  to  the  divine  Platform  of  the 
I.a\v,  they  hadjult  and  gieat  Reafonsto  praife  the 
3-ord  with  a  loud,  joyful  and  thanklul  Voice. 

This  is  our  very  Ca{c,mo/l  dear  Brethren.whQXi 
ve  ccniidtr  the  fiery  Persecution  of  the  Chur- 
clics  of  GOD  in  our  nativcCountry,the  deftrudion 
of  his  Sanftuarys,  his  Rod,  rcfting  fo  heavily  and 
lb  long  upon  ns,we  cannot  but  be  affected  ^sjcre- 
z;;//^/)  the  Prophet,  when  he  forelaw  and  loietold 
the  Ruin  o{  Jerulaleni  and  the  Temple,  Ckap^, 
Our  Eyes  then  muft  need  be  turned  into  Rivers 
of  Waters  to  weep  Night  andDay  the  Delolation 
of  the  Daughter  ol  our  People;  but  when  I'rom 
that  fad  Speclacle  wecaftour  Eyes  towards  the 
Mercys  of  GOD,  when  we  coniidcr  how  gracioully 
he  hath  been  pleafcd  to  give  us  Places  of  Refuge, 
and  alter  a  blood  of  Miferies,precceded  by  a  Flood 
of  Sins,  he  hath  voucbfafcd  to  afford  us  in  foreign 
lPhc<!s,  the  comfort  of  ferving  Him,  both  accor- 
ding to  liis    Word,    aod  the  DitUtes  of  our  Con- 

Icicnccs, 


DEDICATION.  ill 

iciences,  and  to  fend  us  a  Branch  of  Olive  by  the 
divine  Dove,  the  holy  6ptrit^  the  Comforter  • 
we  may,  nay,  we  fliould  praife  him,  blcis  him, 
and  rejoice  in  him.  That  made  me  chufe  for  the 
Text  of  the  firft  Sermon  that  I  preach'd  in  thig 
Houfe  of  Prayer  of  ours,  built  fo»n  after  my  ar* 
rival  here,  thole  Words  of  the  fame  Ezra^^  in  the 
6th  Chapter  i6th  Verfe,  j4nd  the  Children  of 
Ijrael^  the  Priejis  and  the  Levites^  and  the  refi 
of  the  Children  of  the  captivity  ^  kept  the  Dedi^ 
cation  of  this  Houfe  of  GO  D  "with  joy. 

Let  us  never  forget,  1  beleech  you  in  the  Name 
oftheLord,as  Ambaflador  of  Chrift,  as  Meffengcr 
of  Peace  and  good  Tidings,  his  unfpeakable,  un- 
dekrved  Favours  ;  How  we  have  happily  fled 
from  Perfecutiou,  found  acceptance  before  the 
People  of  this  Land  •  how,  when  we  were  Stran- 
gers, they  have  taken  us  in  j  how  feveral  have 
contributed  towards  the  building  of  our  Place  of 
Worlhip-  how  the  pious  and  reverend  Minifters 
have  readily  joined  with  us  on  oar  Fall  Days, 
to  implore  for  and  with  us,  GOD's  Forgircncfj 
and  i'cace  lor  the  remainders  of  the  faithfvil  in 
France  ;  how  the  honourable  the  General  Court 
have  che  ifully  admitted  us  into  the  great  and 
valuable  Privileges  which  they  enjoy  themfelvcS 
as  EngUjhmen^  by  their  Act  of  NattiralizatiQn 
of  Protefiant  Foreigners^  and  their  favourable 
Anfwcr  to  our  Petition  ;  how  GOD  has  not  only 
fed  andcloathed  you,  but  even  granted  to  Ibme  of 
you  confiderable  Eltates,  liaving  after  ihat  manner 
■really  and  literally  fuliillcd  this  Promiig  ofCinift 
A  3  ia 


iV  DEDJCAflon 

in  the  i^th  Chapter  of  Matthew  \  Every  one 
that  hath  fur jalen  Houjes  or  Brethien^  orcujiers^ 
or  I'Atha-,  QY  Mother,  or  //  tfc,  or  Children,  or 
Lauds  J  or  my  names  Jake,  fijall  receive  an  hun^ 
dred  fold,  and  inherit  everlajtmg  Life,  In  or- 
der to  obtain  the  fccond  and  molt  valuable  part  of 
•he  Promifc,  you  are  to  make  a  holy  ufe  of  the 
fulfilment  of  the  firft,  by  dedicating  your  Riches 
to  the  Glory  of  his  Name,  the  relief  of  the  Poor, 
the  fervicc  of  his  Church. 

Let  us  be  thankful  and  ready  to  do  any  good 
Service  to  thofe  that  have  fo  kindly  entertained  us. 

Let  us  take  care  not  to  give  them  any  Offence 
by  our  bad  Condud  and   vicious    Lives.     Let  us 

on  the  contrary,  fet  before  them  holy  Examples, 
that  they  may  havx  rcaibn  not  to  repent  their 
Kindnels  towards  us. 

Let  us  be  animated  with  a  holy  Zeal  for  GOD'3 
Honour.  It  is  the  misfortune  ot  the  Roman  Ca^ 
iholtclis  to  have  a  Zeal  without;  Knowlegc  •  it 
is  the  Sin  of  moft  Protedants,  to  havcKnowlcge 
without  Zeal  ;  we  fhall  be  virtuous  and  happy  if 
^vc  have  both  together.  Having  received  To  much 
atGOb's  Hands, vvc  fhall  be  without  excule  if  we 
do  not  perform  our  Duties  to  GOD  and  to  Mcn^ 
to  our  Father  and  Brethren. 

For  my  own  part,  I  fhall    be  exceeding  glad, 
5f  by  this  little  Treatii(>,    I  can  contribute    Ibme- 
thing  to  the  Glory  of  GOD  and  to  Edification  of 
youp  p.r.rj  r^fhrrr^  ,.\^\^f.  Englifli  Natioa, 


DEDICJflON.  xf 

I  hive  dedicated  it  to  you,  Gentlemen  ani 
molt  dear  Brethren^  as  a  Token  of  my  Gratitude 
for  the  feveral  Exp^efficns  of  your  good  Will  to 
me,  daring  all  the  Time  that  I  have  been  your 
Paftor.  You  have  notdtfpifed  my  Youth,  when 
I  firft  came  among  you  ^  yoa  have  fince  ex- 
cufcd  my  Infirmities,  and  as  I  did  the  fame  in  re- 
fped  to  yours,it  has  pleafed  our  Saviour, the  Head 
of  his  Church,  to  favour  us  with  an  uninterrupted 
Peace  and  Union  in  our  Church  for  the  almoft 
eighteen  Years,  that  I  have  preached  the  Word 
of  Salvation  to  you.  By  t  hat  bleffed  Peace,  our 
FJock  tho' exceeding  fmill,  hath  fubfiiled,  and 
even  is  enlarged  by  the  addition  of  fome  who  were 
once  the  Oppofers  of  our  Dodiine,  I  mean  Ro- 
^an  Catholicks^  feveral  of  whom  have  been  here 
converted  by  the  preaching  of  GOD's  Word ; 
and  alfo  by  the  addition  of  fome  Proteftants  of 
Other  Nations. 

That  you  may  profper  and  grow  in  Grace,  i« 
the   hearty  Prayer  to   GOD  of 

Gentlemen  y 

and  mojt  dear  BrethreVy 

in  the  Lord. 


A,  he  Mercier. 


THE 

PREFACE 

in  the  Form  of  a 

DIALOGUE 

B    E  T  W  E   E  N 

%tttnll\XS  and  the    :3tttl)0?; 

fcrtullus. 
SIR, 

^??^  Come  to  ask  your  Opinion  &  Thought^ 
^  I  ^  concerning  aConteft  I  had  ycftcrday,  with 
l^^^3i  a  Gei^tkman  upon  a  point  of  Morality. 

Since  you  come  about  that  Conteft,  you  will 
not  take  it  amiis,  if  I  asl^  you  thc^  Occafion  pf  it» 

fcrtuJJus. 

I  Will  do  more  than  that,  f  ^r  I  will  name  you 
the  Peilbn  with  whom  \  dilputed.  His  Name  is 
Aludcjius.  I  look  upon  him  as  a  Man  very  ridi- 
culous, in  affci^ing  a  Sentiment  very  odd  and  pecu- 
liar to  himlcit  ;  fjv  in  a  word,  he  maintained  that 
P<?Uft<ition  was  a  great  d\i\  Author 


PREFACE. 

Author. 

I  clearly  perceive  that  you  do  not  look  upon  it 
to  be  fo,  not  only  becaule  you  difputcd  with  A/i?- 
deflus  about  that,  but  alfo  becaule  you  call  him  a 
ridiculous  and  odd  Man,  which  you  would  not  do 
i  believe,  if  you  were  peifwaded  that  Detraflion 
is  a  heinous  Sin.  For  my  own  part,  1  muft  con- 
fefs  that  lam  of  his  Opinion,  tho'  you  Ihould  be- 
flow  the  fame  Titles  upcn  me. 

Tertullus. 

I  am  not  ignorant  thatCalumny,  which  is  fomc- 
times  comprehended  under  the  Name  and  inclu- 
ded under  theNotion  of  Detradion  is  a  Vice;  but 
I  cannot  imagine  that  people  Sin,  when  they  only 
lelate  things  that  are  true,  and  that  if  it  were  a 
great  Sin  fo  i^iapyPeople  would  chufe  tg  be  guilty 
pf  it, 

Author. 

We  may  fuppofc  indeed  that  among  the  great 
Number  of  Detradors,  fome  do  not  look  upon 
Evil-fpeaking  as  a  Sin,  yet  that  Ignorance  doth 
not  excufe  them,  becaufe  it  is  willful  ;  and  that 
their  favourable  Thoughts  of  it  proceeds  from  an 
evil  Heart.  As  for  your  way  of  Arguing  ag>ainft 
me,  from  the  great  Number  of  Dctraftor?,  it  cer- 
tainly makes  more  againft  you,  then  agaiull  me. 
Is  it  not  known  to  every  Body  that  the  generality 
ofMinkindis  more  inclined  to  evil  than  to  good? 
I  will  grant^that  Evil-fpeakcrs  are  tg  be  met  with 


PREFACE. 

in  all  the  Country's  in  the  World,  among  both 
Sexes,  in  all  Religions,  in  all  the  Ages  and  Con- 
ditions of  Life,  and  almoll  in  all  Companies  :  and 
that  it  is  even  lb  much  the  more  common,  bee aufe 
People  arc  latisfy'd  that  it  is  very  common:  Men 
admiring  foolifhly  every  thing  that  is  fafliionable. 
But  as  I  faid  befoie,  that  doth  rather  condemn 
than  juftify  Detraftion. 

"JertulJus. 

Not  only  is  It  cxtreamly  common  in  theWorlc?,, 
but  befides,  it  is  lb  rooted  in  the  Hearts  of  many 
PerfonSjthat  they  feemtolook  upon  it  more  like 
Virtue  than  a  Vice. 

yluthor. 

You  know  that  Aretin  the  famous,  or  rather 
infamous  Italian  Poet,  was  fo  given  to  that 
Vice,  that  it  hath  been  faid  of  him,  that  he  had 
fpoken  ill  of  every  one  but  GOD,  becaulc  he  did 
not  knov/  him  ^  lor  which  reafon  Ibme  ingenious 
Pcrfon  made  for  him  this  Latin   Epitaph, 

Condit  Jietini   Clneres  lapis  ifle  fcpnltos, 
Mortales  atro  qui  fale   perfricuit. 

Intaclus  Deus  eft  iili,    caufimque  rogatus, 
Hanc  deditjille,  inquit,  i  on  mihi  notus  erat. 

In  Englilh. 

Beneath  this  Stone  lie  AretineV  Remains, 
fVho  oft  had  plagu'il Mankind  vjith  hitinn^Strains. 
ylsk'd  by  a  Fnend,  how  G  O  1)  hss  flight  CQu'd 

mijS  ; 

Bccattjl'j  faid  he^   Iknov)  not  vjho  that  is 

M 


PREFACE. 

As  he  was  an  Athelft,  it  is  no  very  great  won- 
der that  he  delighted  in  Evil  fpeaking  and  fpared 
No-body,  fincc  he  was  afraid  of  no  Puniftimcnt 
after  this  Life  ;  but  it  feems  to  me  without  Cum- 
parifon  more  furpriling,  that  a  Chriltian,  who  be- 
lieves there  is  a  GOD,  holy,  juft  and  a  Punifher  of 
evil  Words,  dares  to  detrad  after  that  boundlefs 
Licenfe,  which  is  obferved  among  many  who  pro- 
fefs  Chriftianity, 

fertulhs. 

What,  Sir,  doth  GOD  forbid  Detraftion,  as 
you  {^zvsx  to  infmugte  it  ? 

Authar. 

Yes,  Sir^  it  is  contrary  to  the  Words  otthc 
Prophets,  to  the  Rules  of  Jefus  Chrift  anc}'  of  his 
Apoftles,  to  the  Law  of  GOD,  as  well  as  to  that 
of  Nature  ;  and  to  fatisfy  you  about  it,  ydu  have 
but  to  refled  that  it  is  contrary  to  the  Command- 
ment that  GOD  has  imprinted  in  the  Hearts  of  all 
his  rational  Creatures,  that  we  ihould  deal  with 
cur  Neighbours  as  we  defire  they  would  deal  with. 
us.  I  might  eafily  back  thi^  Argument  by  fcve- 
lal  others,  but  it  would  Cake  up  too  much  time  j 
therefore  I  refer  you  to  a  Treatife,  which  I  in- 
tend ftiortly  to  publifh  upon  this  Subject.  Till 
you  may  read  it,  I  advile  you  as  a  Friend  and  ex- 
hort you  as  a  Chriftian  not  to  detraft  any  more  ; 
fincc  by  fo  doing  you  run  no  Danger  for  your  Sal- 
vation, not  to  fay  that  by  Detracting  you  liiould 
lay  great  Obftacles  to  the  eternal  Welfare  of  your 
Soul,  ' "      fertnllus. 


PREFACE. 

7crtullus. 

This  Subject  IS  of  very  great  Importance  and 
requires  t®  be  very  cxacWy  treated.  For  my  own 
part,  1  fliou'd  be  very  glad  to  fee  a  Volumnupon 
It,  clpecially  one  coming  from  you.  Yet  Detrac- 
tion prevails  fo  greatly  in  the  World,  that  1  am 
afraid  Icaft  the  Trouble  you  take  to  difluade  Men 
from  it,  be  entirely,  or  at  leaft  almoft  a  Labour 
lolh  And  fuppofing  that  as  you  lay,  it  be  impof- 
fiblc  to  cxcufe  or  juftify  it,  I  believe  it  is  much 
more  impoffible  ftill  to  put  a  ftop  to  it. 

It  is  indeed  very  probable,  that  moft  of  thofe 
that  will  read  my  Thoughts,  will  very  little  Re- 
gard them  in  fuch  an  Age  as  this,  wherein  Men 
have  ftony  Hearts,  itchingEars,  and  whofeTongue 
is  a  daid,  a  fcourge,  and  a  fsvord.  For  whichRea- 
fon  nut  perhaps  hfty,  or  forty  five,  or  forty,  or 
thirty,  or  twenty,  or  ten  of  my  Readers  will  im- 
prove my  Diredlions  •  but  if  a  fingle  Perfon  got 
good  by  it,  and  kept  himfclf  from  Sin,  as  Lot  i.\\^ 
in  Sodomy  I  fhould  reckon  my  Time  and  Labour 
well  fpent;  lincc  by  fhunning  this  Sin  with  its 
Sources,  he  fhall  be  in  a  good  way  to  Hcaven^and 
fo  infinite  Happincfs  (hail  be  fecurcd  to  him,  and 
a  great  Satistaction  procured  to  me,  if  by  this  or 
any  other  Means,  1  can  procure  fo  much  gQOcl,and 
fuch  unfpcakibic  Advantages.  What  exceeding 
great  Plealurc  to  mc,  if  next  to  G  O  D,  and  with 
his  BUfiing,  I,  tho'  duft  and  aflies,  milerablc  and 
iiiiiul  Creature,   can  procure  infinite  Glory,  ever- 

Ufting 


PREFACE. 

laftlng  Joy  ?  M^  Hearts  Deftre  and  Prayer  to 
GOD  for  Ijtael  is,  that  tuey  be  Javed  :  ior  I 
may  truly  apply  to  Chriltians,  what  S.  Paul  laid 
of  himfelt,  Kom.  lo.  concerning  the  Jews  of  his 
Time.  What  can  ague  better  with  fuch  a  Prayer 
than  the  undertaking  ol  a  Work,  the  only  Scope 
of  which  is,  to  keep  Men  from  Sin  &  conlcquently 
from  Damnation.  That  I  may  do  this  as  effeda- 
allyas  I  can,l  will  follow  thcMethcd  which  fcenis 
to  me  the  moll  uieiul  and  likely  to  obtain  the 
noble  abovementioned  end,  by  endeavouring  to  put 
a  Hop  t  J  the  general  Sources  or  Gaufes  of  this 
Sin.  I  find  feveral,  each  of  them  fliall  be  theSub- 
jedt  of  a  diftind  Difcourle  or  Seftion.  I  reckon 
Ignorance  to  be  the  firft  of  thofe  Sources.  People 
detract  becaufe  they  have  not  a  right  Idea  or  TSo^ 
tion  of  Detraftion.  2.  Becaufe  they  fuppofe 
wrongly,  that  feveral  Things  and  Difcouifes  arc 
free  from  that  Sin,  into  which  they  fall,  tho'  they 
do  not  do  it  willfully.  3.  Becaule  they  do  not 
know^,  or  do  not  root  out  the  Gaufes  of  that  Vice. 
4.  Becaufe  they  do  not  mind  the  various  Degrees 
and  the  fcveial  Gircumftances  which  oftentimes 
accompany  and  always  aggravate  it.  5.  It  is  be- 
caufe they  are  not  fenfible  of  the  hcinoufnefs  of  it, 
6.  Becaule  they  do  not  enough  confider  its  dread- 
ful Gonfequences  and  Effcfts.  7.  As  fome  arc 
doubtful  concerning  certain  particular  Gafes,  they 
think  it  is  all  one  to  commit  or  to  ihun  it  :  Or, 
Becaufe  there  arc  fome  Exceptions  to  the  general. 
Rule  a^ainft  Detradiion,  they  admit  of  no  Excep--^^ 
tions,  and  detraft  in  all  forts  of  Gircumftances. 
8.  Becaufe  they  flatter  themfclycs  that  fome  trf- 

volous 


PREFACE. 

volous  Objcclions  generally  alledged  to  favour 
Detiadion,  have  more  weight  than  all  that  can  be 
faid  againlt  it.  ^.  Bccaule  they  do  not  call  to 
Mind  often  and  awfully  cnoi:gh,  the  fliong  and 
gicit  Motives  that  are  capable  to  deter  Menfiom 
Detracting.  lo.  Jjecaufe  they  do  not  ule  fuitable 
Means  and  Ways  to  avoid  it.  Thefe  ten  Sources 
I  will  endeavour  to  open  and  afterwards  to  flop 
in  ten  Sections, 

^ertuUus. 

It  is  a  furprifing  thing  to  me,  that  sltho'  our 
Heart  hath  been  lo  long  fince,  the  Obieft  of  the 
Study  of  Mankind,  yet  they  are  not  con^c  yet  to 
the  full  Knowledge  of  it,  in  order  to  Reform  it, 
and  that  there  is  Occafion  ftill  for  new  Treatiles 
that  delcribe  its  depravity  and  the  ways  of  purify- 
ing its  Corruption.  That  makes  me  believe  it 
hath  an  unfathomable  Depth,  and  is  a  World,  or 
Earth,  in  which  new  Lands  are  every  .Day  to  be 
found* 

jiuthor. 

This  is  one  of  the  principal  Differences  between 
■he  doftrinal  and  moral  part  of  Religion.  There 
are  in  the  Dcdrinc,  Myftcries  and  Abyfles,  w  hich 
we  cannot  and  mult  not  dive  into.  On  the  con- 
trary, We  are  ordered  to  examin  our  Hearts,  in  or- 
der to  know  and  reform  them.  Yet  thole  Two 
Things  arc  not  to  be  fcparatcd  any  more  than  our 
Undcrftanding  is  difiin^t  ficm  our  Will,  which  are 

toth  f  acuiLies.Qi  the  iaiuq  l^iiP^an  Soui.  St.  Paul 
^      ...       .... .._. > ^-^j^ 


PRE  FA  C  E, 

faith  on  the  one  fide,  that  without  Faith,  it  h 
impofible  to  'pleafe  G  O  D  -^  and  Sr.  J  awes  on  the 
other  that  f/?///^  without  JH  or  ks  n  dead.  The 
Myftery  of  the  Incarnation  of  the  eternal  Word, 
as  well  as  feveral  other  Doctrines  and  Myftcries, 
afford  us  powerial  Motives  to  Godlinefs  £<.  Charity, 
and  that  Charity  is  the  ground  of  our  Hope,\vhich 
is  a  fpeculative,  and  not  a  pradicai  Virtue. 

fertullus. 

The  Myftcr'es  and  moral  Duties  have  each  of 
them  their  Enemies  ;  but  it  is  certain  that  more 
Perfons  Sin  againft  the  moral  Duties,  than  the 
Myfteries  of  our  holy  Religion,  becaufe  there  is 
no  Body  that  performs  exadily  every  thing,  every 
Precept  that  is  commanded  in  the  moral  Law^ 
whereas  feveral,  entertain  a  right  and  juft  belief  of 
the  Articles  and  Myfteries  of  Faith. 

Author. 

Therefore  it  is  very  neeeffary  to  write  againft 
thofe  Sins  which  confift  in  the  violation  of  the 
moral  Duties,  to  reclaim  from  Vice,  Hell  and 
Mifery  thofe  who  are  on  the  Brink  of  it,  and  juft 
ready  to  fall  into  it  through  their  Impenitence  ^ 
that  confideration  moved  me,  to  caft  my  Mite  in 
the  Lord's  Treafury,  I  mean  an  Effay  which 
I  intend  to  publifli  againft  Detraftion.  The  Con- 
verfation  we  have  had  upon  that  HcaJ,  Ihall  be 
Jifed  by  me  as  a  Preface  to  it, 

"      S'srtuUus, 


PREFACE. 

T^cTtullus. 

It  Ts  time  then  for  us  to  conclude,  and  for  mc 
to  be  gone  tor  fear  of  making  the  Preface  too  long 
by  a  more  ample  Convcrlation  \  and  alio  that  you 
may  havcmorcTime  to  meditate  upon  your  iubjeft. 

Mthor. 

If  you  pleafe  to  ftay,  wc  fhall  (peak  of  other 
things. 

TertuUus. 

No  &>,  I  am  obliged  to  you,  'and  return  you 
Thanks  lor  your  Diredions  and  Exhortations  .  I 
vrill  endeavour  to  improve  them  j  and  fo  I  bid 
you  faresvcU,  and  wifh  you  good  Succefs, 

Farewell  then,  Sir. 


l^mmmmmmmmmmmmmt 

A 

TABLE 

O  P       T  H  E 

s E cr,  I. 

TH  E    Nature  of  Dstradion  is  explained. 
Article    i, 
Detra&ion  is  defined,  fag,  i, 

Jirtick  il 
Why  manyPerfons  often  confoundDetraftion  j3tC^lumj5yj|>.,jJ. 
Article   3.  ■     '   ■        .      ■ 

Flattery  is  oppofcd  to   Detradlionj  p,  €, 

Article  4. 
Of  the  Object  of  Det  ration,  f,  % 
The  Ufcs   of  this    Secftion^  p.  p, 

SECT,    IL 
Jn  how  many  ways  they  dctrad  j  the  (Jiyerfity  of  fjiofewayi 
almoft  infinite,  p.  1 1, 

Article  I. 
Of  the  Subje<Et  of  Detra^ion, />.  13, 

Article  ^, 
Of  the  Manner  of  Detradion  as  to  it's  Circumftance^p^.^r 

Article  3. 
Of  the  Means  made  ufc  of  in  Dctra^ion,  p.  ^9^ 

Article  ^. 
§ome  other  ways  of  detrading,  po  27, 
The  Ufes  of  this  Se<^ion,  p.  31. 

sEC'j:'.  III. 

0f  the  Soiarcesof  Detradion,  />.  35. 

Article   I. 
C)^ftbe  external   Sources  of  Detra(^son, />,  §^.    f.  Spqfr^^j 

Vroff^rit^,  p  37-    2^-  Source^. /rif^V.^^;  M^mp^hp  %^f 


11 


The    CONTENTS. 


A  third  Source,    Impunity ^  p.  39.    4.  Source,    The  Fa- 
cility of  dctracling,  p.  40.     5-   Source,    The   frequent 
Occjfions  ive  have  for  JetraElingy  p.  40. 
Jlr title    2. 

Of  the  internal  Sources  of  Decradion.  i.  Source,  original 
Sin,  pag.  41.  2.  Source,  JJlencfs,  />.  45.  3.  Source, 
Impudence y  *  p.  45.  4.  Source,The  iVc/:?  ofTulking,  p.^6. 
5.  Source,  Drunkenne/s,  p.  47.  6.  Source,  A  fojf  and 
effenjinateComplaifance,  p.  48.  7. Source,  A  ccntradi^ory 
spirit,  ^.48.  8.  Source, ZrJiV)'  l^Caprice,p,  49  9.  Source, 
Rafi  yudgments,  p.  49.  10.  Source,  Curiofity,  p.  50. 
II.  'bou\cc.  Contempt,  p.  51.  12.  Source,  The  Corrupt 
jion  and  Inhumanity  of  i>etra5iors,  p.  52.  19.  Source, 
Ingratitude,  p.  54.  14.  Source,  Interefl  and  Covetouf- 
nej's,  p. 54.  15  Source,  Hypocrify,  p.  ^6.  i6.  Source, 
A  falfe  and  blind  Zeal,  p.  58.  17.  Source,  Jealoufy, 
f.6o.  18.  Source,  'Pride  and  finful  Self -Love,  p.  61, 
19.  Source,  IVrath,  p.  6^.  20.  Source,  Revenge,  p-,  ii> 
Article  9. 

Reflections  on  what  hath  been  faid  in  this  Sedlion,/>.  72. 

The   Ulesofthls  Scdion,  p.  74. 

s  £  c  r.  jv. 

Wherein    is  proved   that  Detraction    is  a  Sin. 

Article  I . 
The  Law    of  GOD  exprclly  forbids  it,  p.  78. 

Ay  tide     2. 
Wherein  it    h    proved  that   Detraction   is  a  ?in,  by  confe- 
quences  drawn  from  Palfagcs  out  of  the  Old  Tcftamcnt. 
p.  81. 

Article    3. 
Detraction  proved  to   be  a  Sin,    by  Paffages  of  the   Ncw- 
Teftamcnt,  ^.87. 

Article   4. 
That  fome  of  the  particular    wa> s of  detracting  areSins,/>.9o." 
Of  Stories,  p.  91.     Of  Raillery ,  /.  91.    Of  Outrages  and 
Reproaches,  p.   92. 

Article  5. 
DetrAcn:ion  is  contrary   to  Charity,  p.  93. 


Thif   Third  Source  d^^i  not  differ    roych  from   the  Eigb, 
t^cnih. 


Articlt 


The    CONTENTS.  iii 

Article    6. 
Detraction  is  contrary  to  fufticc,  and  therefore  a  Sin^  p.^^. 

Article    7. 
Dctradion  is  contrary   to  the    /Vttributcs  of  GOD,  and  is 
one  of  the   Charadcrs  of  the  Devil,  ^.   ^y. 
Article    8. 
Detradrion  is  contrary  to  the  Defigns  of  GOD,    in  giving 
us  the  Faculty  of  Speech,  p,  102. 
Article   9. 
Detradion  is  contrary  to  human  Civility,  f.  104. 

Article    10. 
Detraction  is   a  mean  vile   Sin,  p.  105. 

Article   11. 
Detractors  are  ordinarily  more  faulty  than  thofc  they  talk 
of,  p,  108. 

Article  12. 
The  greatnefs  of  this  Sin  (hown  by  fome  farther  Confide- 
rations,  p,  iii. 

Article  13. 
We  are  not  well  avvrareof  the  greatnefs  of  this  Sin,  |>,  114.. 
The  Ufes   of  this  Sedion,  p.  116. 

SECT,    IV. 
Of  the   various  Circumftanccs   which   aggravate  this  Sin, 

p^      120, 

Article    I . 

Of  the  Circumftances  with  rcfpcCt  to  the  Perfons  detracted, 
p,  120.  Gircumftance  ift.  Of  'Parents  and  Cbildrpn^ 
p.  no.  Circumftance  2d,  Oi  Brothers^  p.  111,  Cir- 
cumftance  3d,  Oi  Husbands  and  Wives,  p.  124..  Cir- 
cumflance  4rh,  Of  Sovereigns  and  their  Subje^fHj  p.  \z6. 
Gircumftance  5th,  Concerning  Minijlers  and  their  Peo- 
ple, p,  i2p.  Circumftance  5th,  Concerning  ^^«^/^^or5, 
p.  131.  Circumftance  7th,  Concerning  Majlers  and 
Servants^  p.  152.  Circumftance  8th,ConcerningFr#V«ry^, 
p.  152.  Circumftance  9th,  Concerning  religious  or  civil 
Relations^  134.  Circumftance  ioth,GonccrnIng  Peifon$ 
affli5ledy  p.  134. 

Jrticle  2. 

Of  the  aggravating  Circumftanccs  with  regard  to  Detrac- 
•tors  in  particular.  Circumftance  i.  To  ht  ih^  fir  ft  Authcr 
thor  of  2Jetra6lion,p  131.  Circumfiance  2d,To  2^^f2># 
tbe  Ferfons  that  have  been  back'jittcn,  p.  137. 

a  2  Jrtick 


w         t^c  CO  Nf  E  1^ rs. 

Article  5. 
Of  the  aggravating  Circumftanccs  with  regard  to  the  man-* 
ncr    of  decrading.      CircumlUncc    i.    Rap  Judgments^ 
f,  158.    Circumftancc  id.    To    "jurire   tke  ijetrattiotj, 

Jrttcle    4. 

Of  the  Circumftanccs  that  aggravate  Detracflion  with  re- 
gard to  the  Vices  and  bins  we  publifh.  Circumflance  ift. 
To  deride  bodily  ^sfe5fs,  f.  140.  Circumitance  id. 
To  detra^l  from  thoje  whom  violent  ^ajjions  or  Ter^ 
fecutions  have caufed  toSi;t,  p.u^^.  Circuinftancc  ;;d/ro 
mention  Sins  that  have  been  repented  of ^  p.  145  Cir- 
cumftance  4th,  To  mention  luhat  is  mofi  Jjuntul  to  our 
Neighbour*^  Reputation jp.  145.  Circumflance  5th,  To 
mem  ion  thofe  Sins^  the  freaking  of  "jchich  is  forbidden^ 
f.  14^. 

Article  5. 

*rimc  and  Placi  tnay  aggravate  the  Horror  of  Detractions 
f.    147. 

The  Ufes  of  this   Section,  p,    i4p. 

SECT.    VI. 

Of  the  Effects  of  Detradion^  p.  151. 
Article    i. 

Of  the  Effefts  of  Detraction,  as  referring  to  Detra^nrs, 
while  in  this  World,  i.  \t  fpoHstheir  judgment,  fi^. 
z.   It    hurts  their  Reputation  y  I '=^'^.     i',"Ihcy  are  hate  ei, 

Article  2. 
Of  the  EiTcCls  ofDetraftion  with  regard  to  our  Neighbours, 
and  iirlt,  \%  to  thofe  who   arc  Ipoken  ill  of  ;    It  hurts 
their  Credit  y   and  oft  entities  their  Soul,  p,  161. 
Article    5. 
Detracflion  is  hurtful  to  thofe  that  hear  us  dctracEV,  p.  164: 

Article  4. 
Dctrac^cion  is  fomctifncs  fatal  to  the  Common-wealth  aiid 
Society,  f.   167. 

Ariiile    5. 
Dctradlioh  is  hurtful  to  thr  Church,  f^.  170. 

^'rrir't    6. 
•♦jMlie  forfowful  ttFccf^J  of  Dctradion  ^\'.h    icgdr^  to  the 

n!ixr  World,  p^  i-;6. 
\  u\i   lifts  of  Wiii  bedioni  r.  17S. 


The     CO  N  r  E  Nf  S.  V 

S  E  Cr.     VIL 

Wherein  fomc  Doubts  and  Cafes  of  Confcicncc  are  refolved; 
and  "tis  fticwn,  that  al1Decra(ftion  is  not  a  8in.  ill  Cafc^ 
It  may  be  done  fometimes  in  Juftice  arJ  Charity, />.  182. 
2d  Cafe,  It  is  oftentimes  lawful  to  fpc  .k  ill  of  the  Dead, 
f.  i8i.  3d  Cafe,  It  is  alfo  lawful  tofpeak  lU  of  Nations 
and  whole  Bodies,  f,  184*  4th  Caf^,  Railleries  arc 
lomctimes  lawful  and  fometimes  nor^^.  181-  5th  Cafe, 
ConcerningParents  ai>d  theirChildren,  f.  i85.  5ch  Cafe, 
Pallors  may  be  acquainted  with  che  Faults  of  their  Peo- 
ple, as  well  asParcnts  with  thulc  of  their  Children,  /?.  187, 
7th  Cafe,  Excommunication  is  no  criminal  DetraAion* 
8th  Cafe,  Magiftrates  may  be  acquamted  with  the  Brea- 
kers of  their  Laws,  ^.  t88.  9th  Cafe,  One  may  fpealc 
ill  of  a  fal  e  Religion,  f?,  190^  loth  Cafe,  It  is  lawful 
to  vindicate  one's  fclf,  tho'  another  Perfon's  Character 
fuffers  by  it,  f,  192.  nth  Cafe^  What  mull  be  done, 
when  of  two  Perfons  we  mull  fpcak  ill  of  one,  f.  198. 
iith  Cafe^  Concerning  Satyrs,  When  they  are  lawful,^, 
199.  13th  Cafe,  One  Ihould  not  mention  thofe  Vices 
that  Sinners  do  glory  in,  f,  2C0;  14th  Cafe,  A  Pcrloo 
ihould  not  Ipeak  ill  of  himfclf,  f.  201.  15th  Cafe,  One 
fhould  not  mention  a  Man's  bad  Quali'ies  after  he  hath 
mennoncd  his  good  Ones,  f.  203.  i5th  Cafe,  We  may 
and  ought  to  mention  Men^s  Faults,  when  we  cannot 
avoid  it  without  telling  Lyes^^^  204.  17th  Cafe,  What 
mufl  be  done,  when  in  order  to  clear  one  Man  we  are 
obliged  to  accufc  another, /».  204.  i8th  Cale,  The  viJe- 
iiQk  and  meannefs  of  a  Pcrfon  is  no  Exxufe  to  fpcak  III 
of  him  or  her,  p,  204.  19th  Cafe,  Neither  the  Igno- 
rance of  Right  nor  the  ignorance  of  Fa6l  excules  a  De- 
tratftor,  f.  zq6.     20th  Cafe,  We  muit  not  reveal  Secrets, 

p,  20g. 

The   Ufcs  of  this  Sec^lion,  p.   2rr. 
SECT.     Vllf. 

Objecflions  made  in  favour  of  Detra^^ion  anfwered,  p.  nr. 
ill  Objsclion,  Derra6lion  may  fcrvc  to  make  People  re- 
form, ^.  112.  2d  Obj.  If  we  do  not  detract  when  others 
do,  wc  lliall  get  an  ill  Name,  p,  i  j  5.  3d  Obj.  We  muft 
conform  to  Culloin,  p.  219.  4th  Obj.  If  we  donotdc- 
trad,  we  IhsU  hardly  have  any  thing  to  talk  of,  p.  222, 
5th  Obj.  Wc  fhallljfe,  ifwcdo  not  dctrad^  the  Com- 
pany 


Yi  The    CONTENT  S. 

pany  and  Fricndfhip  of  many  PerfonS;,  p.  214;  <Jth  Ob). 
Wc  have  in  the  Bible,  the  Examples  of  feveral  pious  Per- 
fons  who  have  detra<fled,  ^.  225.  7tli  Obj.  Wc  may  be 
laid  to  favour  the  Faults  ot  a  l^erfon,  if  wc  do  not  fpeak 
ill  of  him  when  others  do,  />.  22^.  8th  Obj.  It  is  well 
known  to  every  Body  that  no  Perfon  is  free  from  Infirmi- 
ties, p.  xi6..  9th  Obj.  It  is  lawful  and  a  Duty  to  tell  the 
Truth,^.227.  icth  Obj.  It  is  fometimcs  for  the  publick 
Good  to  detraft,  p,  228.  nth  Obj,  Why  Jhould  not 
People  talk  of  Faults  that  are  known  to  every  Body,  p. 
2^,1.  1 2th  Obj.  Charity  is  not  blind,  p.  2;2.  ruh 
Obj.  One  cannot  help  to  utter  a  fine  witty  ExprefHon, 
when  it  comes  to  mind,  ^,  253.  Obj,  14th,  Some  lerfons 
arc  fo  very  bad  and  malicious,  that  they  do  not  defervc 
to  befpared  and  pityed,  f.  237. 

The  Ufes  of  this  Sedion,  ^p.  159. 
SECT.    IX. 

Motives  to  avoid  this  Sin  :  ift  Motive,  The  badnefs  of  the 
Sources  that  produce  it,;?.  242.  2d  Motive,  Detradlors 
are  confcious,  that  they  are  Sinners  thcmfelves,  f.  24;. 
3d  Motive,  A.11  Men  fliould  lovc  one  another  as  Brethren, 
f.  248.  4th  Motive,  It  is  an  cafy  thing  to  abftain  from 
evil  (peaking,  249.  5th  Motive,  To  abftain  from  it  will 
picfcrve  our  Reputation,/?.  25c.  6th  Motive,  It  will  gain 
us  the  cfteem  and  good  Will  of  People,  f.  252.  7th 
Motive,By  evil  fpeaking  we  render  our  fclves  inexcufablc, 
f.  253.  8th  Motive,  Our  Tongue  is  defiled  by  evil-Ipea- 
king,  f.  254.  9th  Motive, Some  Circumflanccs  concern- 
ing Perfons  and  their  Faults,/?.  255.  loth  Motivc,Thc 
very  greatDamage  done  to  our  Neighbcur,by  our  fpeak- 
ing againfthim,/?.  251.  nth  Motive.  Great  many  Cir- 
cumf^anccs  often  Icflen his  Faults,  f\  k-;.  12th  Motive, 
Our  abftaining  fromDetra(fl:ion  will  make  r,OD  favoura- 
ble to  us,  f.  258.  13th  Motive,  If  we  refrain  from  de- 
tric'ling  we  may  alfo  from  a  great  many  ether  \  ices,  f\ 
z6o.  14'h  Motive,  Examples  and  Condud  of  eminent 
and  godly  Pciions,  f:  262. 

The  Ufcs  of  this  Seftion,  f.  16^. 

S  E  C  '/.     X. 

Containing  many  Duties  and  Counfcls  concerning  Dctra^li- 
on.  f.   16 -J. 

Article  I. 

Duties    and  Counfcls    to  thofc   who    dcfirc  to   avoid    De 
traftion,    f.  26;*  ^rrid 


The     CONrENr&  vii 

-Article    2. 
The  Duties  of  thofe  who  arc  fallen  into  Dctradioiij  f  .275; 

jirticle  3. 
The  Duty  of  thole  in  prcfence  of  whom  People  have  dc- 
tra6\ed^  p,  277. 

Jrtkle  4.' 
The  Duties  of  thofe  who  are  fpoken  ill  of.  p,  a88.* 
The  Ufes  of  this  Sedion,  f.  298. 
The  Conclufion  of  this  Trcatife. 


ERRATA. 


PAge  1  line  12  put  a  full  Stop  after  the  Word,  art,  and  nofte  after, 
p.  6  1.6  read,  rather  than  Detradlion.  p.i6  1.  Ii,  read,  any  thing. 
p,  i7  laftl.  read,  but  a  Thoufand  p.  37  L  9  read  heard.  1.  i§  read 
by  them  p.  49  After  Eighth  Source  re^d  Levity  &  Caprice,  p.  ^i 
inftead  of  Fourteenth  Source,  read  Fifteenth  Source  p  7o  J.  29  r«ad 
but  altho'.  p.  76  h  11  read  but  thinlcTshat.  p.  81  1.  ij  read  one  of 
thePIeafuies  of  Life-  1.  18  read  by  deftroying  the  good  Opinion  Peo- 
ple had  of  them  before  they  heard  of  thofe  Fanlf,  which  however 
are  often  iafeparabie  from  human  Nature,  p-84  \.z  read  advance.p.91 
J.  17  read  faithful,  p.  97  i.  6  read  his.  p.  loo  J.  z  read  all  the  thiiiki 
ing  part  of  Mankind,  p  114  read  Article  XIII .  1.  a  read  oner  near 
his  Table,  p  1^4  1  a6  read  hurt.  P158  read  afford  moft  Men.  ]  g 
read  inftead  of  flill  farther,  read  and  nothing^  &Ci  p  168  I  4  inllead 
of  wherel>y,  read  and.  1  1^  read  The  Rulers  ot  aScate^  inllead  of^Tiie 
Princes  of  a  Kingdom,  p  171  I  16  read  expeifl  inftcad  of  pretend,p.i7S 
2  i^read  finful  againllGOD.p  1183  1  24  forSmoik  readVapour.p  i^^  \z6 
read  thofe ,inftcad  cf  thefe.  p  201  \6  read  fuch  a  Maii,  1  11  read  him 
for  his.  p  io7  1  ^^  read  but  yet  I  fay,  inftead  of,  to  this  1  aafwer^: 
1  24  read  fome  Attention,  p  ao^  read,  impofRble  to  me,  &c.  p  210 
1,2  read  fometimes  inftead  of  generally, &  fome  inftead  of  very. p  zjo 
1  29  read  fort  of  Criminals.  P265  1  ly  read  and  even  without  De- 
tradious.  1  14  read  th»fe  inftead  of  thefe.  P278  1  24  [read  Meflias 
inftead  of  Miferies 
1  take  often  in  this  Treatife  the  Word;  Self-Love,  for  that  which 
finfu/,  though  Self  Love  in  it  fclf  fce. innocent  and  natural. 


aS^SJvJ5O^9OO?J0®«^OO^OO<5©©OS<5^^ 


1  Mult  deft  re  the  Reader  to  excufe  fame  Phrafes 
*  that  may  be  tmproper  or  objcure,  yls  this 
fVork  was  firfi  compofed  tn  the  French  Lan^ 
guage^  and  the  "tranjlathn  is  kept  "very  clofe  to 
the  French,  the  turn  and  genius  of  which  dif- 
fers conftder ably  from  the  Englilb,  from  thence 
'proceed  that  improperty  or  obfcurity  perhaps  in 
few  of  the  Sentences,  /is  to  the  H'ork  tt  /elf 
Some  People  will  perhaps  blame  me  for  bei/ig 
too  particular^  and  mentioning  trifling  Things  ; 
but  I  muft  beg  oj  them  to  conftder  that  to  write 
Treat ifes  of  Morality  in  O' general  way  onl)\ 
and  to  write  nothings  is  almoji  the  fame 
7hing,  If  zve  pretend  to  convince  and  conrert 
Men,  we  mu/i  do  it  by  entring  as  it  were  into 
their  "Very  Hearty  and  making  them  jenjible  of 
all  their  Miftakcs  ^  and  O'S  they  are  wry  viri-^ 
cus^  and  numerous  in  order  to  examine  andcon^ 
futethem^  we  a?  e  obliged  to  be  very  particular^ 
as  I  have  been  in  this  fVoi%  tW  I  hpf  nop  tQ 
a  Fault, 


^v^OSiO^-3^-;>?««i©C«^S^pa'S^-^^#^«^i^ 


TREATISE 

A  G  A  1  HI  V 

DETRACTION. 

^-e«  ^-65  ^^  ^  ^-e^  ^  ^  s&"9«  >& -e^  >&  a^  &a» 
s  E  a  f  J  O  N  u 

ARTIC  LE    £ 

Detraftion  is  definel 

'\HE  Heart  is   deceitful^^^"^- ^ 
above  all  things^    and"^"^"^^ 
defperately  wkkedy  "who 
can  know  it  f  faith  the  c^ap.  17; 
Vxo^httjeremiak  Pauh^^*^- 
tells  us  aifo  that  no  w^^icar.i.i^ 
knoweth  the  things  of  a 
man/ave  thefpirit  of  man  which  ts  m  himi 
So  that  that  Heart  which  hardly  know- 
cth  it  felf  would  be  quite  uniearghable  to 


a  A  freatifc  agalnfi 

Sect,  I.  other  Hearts,  if  it  did  not  difcovet  it's 
"'^'^'^^^  Paflioiis,  it's  Sentiments  and  Dcfigns  to 
others.  This  he  doci  very  often  by  liis 
Match,  u  detracting  Words  :  Out  of  the  abti?ida?ice 
3*'  of  tbeHearty  the  iVIouthJpcaheth.  There- 

lore  when  you  hear  any  one  fpeaking  a- 
gainft  his  Neighbour,  it  is  not  a  hard  mat- 
ter toguefs  how  he  ft  ands  affected  towards 
him.  And  as  detracting  Speeches  arc  very- 
common  in  the  Mouth  of  Men,  it  is  both 
the  moft  ulual  K  nroll  furc  way  to  knoWt 
what  their  Thoughts  are  for. 

DctraHton,  as  we  underftand  and  ufe 
that  Word  iu  this  Book,  is  a  Sin  which 
confifts  in  tcl'ing  to  one^  or  federal  Pcr^ 
fons^  ^ithoit  jScceJJit)\  true  "things 
"which  hurt  the  good  Name  ej  ourNcigh- 
hours  ^  whatever  Means  and  Ways  may 
be  ufed  to  accomplifh  tJiat. 

I  fay,  in  tk  firjt  Place,  that  tliis  Sin 
confifts  in  rehting  things  that  are  truCy 
and  are  hurtful  to  our  Neighbours^  in 
order  to  diftinguifti  it  from  Calumny^ 
which  confifts  in  inventing  and  telling 
of  and  againjt  them^  things  ,that  are 
falfe.  Some  liavc  called  the  t)etradion 
that  we  Ipeafc  of,  Uncharitable  truths 
whereas  Slanders  and  Calumnies  are  an" 
charitable  Untruths.  The  Words  un- 
cliaritablc  Truth,  do  exprefs  fo  well  the 
Nature  of  DetraLlion,  that  we  may  lay, 
that  the  very  Name  is  tl)c  Definition  of 

ths 


t)  E  "t  R  AC  T  t  O  N.  ^ 

the  Thing   defined,   nothing  being  more  Sect.  li 
contrary  to  Charity  than  Detraftion.  ^•V"^^ 

I  fay,  in  \h^  feco?idY\^c^^  that  it  doth 
hot  only  confift  in  telling  or  fpeaking 
Things  hurtful  to  the  Charader  of  our 
Neighbours,  bccaufej  tho'  the  Wo  ids  £1;//- 
f^edking^  properly  have  a  Relation  to 
Words  and  Difcourfes  only,  yet  it  is  cer- 
tain, that  we  muft  comprehend  under  the 
Idea  or  Notion  of  Back-biting,  every 
Thing  that  may  have  the  fame  EfTeft  as 
Difcourfes,  'viz.  To  hnrt^  his  good  Name. 

We  intiend  to  explain  this  Definition 
more  at  large  afterwards  *  but  in  the  mean 
while,  it  is  neceflfary  to  obferve  here,  that 
it  may  happen  that  the  mentioning  of 
certain  Aftions  may  fomctimes  be  fin- 
ful,  whenfaid  of  certain  Perfons,  whereas 
it  may  be  innocent  if  faid  of  others,  be- 
caufe  thefe  Aftions  may  be  good  or  badjj 
according  to  the  leveral  Circumftances  of 
Perfons  or  Places  or  Times,  by  whom,  o: 
in  which  they  have  been  done.  For  In- 
Itance,  It  would  be  an  uncharitable  Truth, 
and  confequently  a  Sin,  to  fay  that  flich  a 
Mujjulman  or  Ttirk^  as  we  call  tbofe  that 
follow  the  falfeDoftrine  of/J/^fo;^^/^,  hath 
drank  fome  Wine,  becaule  the  Law  of 
that  falfe  Prophet  forbids  it ;  whereas  on 
the  contrary,  it  is  not  a  Detradion,  if 
fpeakipg  gf  a  Chijiian^  you  fay  that  he 


j^  A  Treatifc  againjt 

Sect.  I.  hath  drank  Wine  modcrately,becaufc  every 
•^"'^^^^  Body  knows  that  thcGolpel  doth  not  for- 
bid the  Ulc,  but  the  Excels  of  that  Li- 
quor •  fo  tlvat  it  hurts  not  the  Character 
of  this,but  only  the  Character  of  the  Ma^ 
hometan^lo  fay  that  he  hath  drank  Wine, 
tho'  moderately  :  As  alfo  ii  is  an  uncha- 
ritable Truth  to  fay  of  a  Roman  Catho* 
Ikky  that  he  never  goes  to  Mafs  •  where- 
as it  would  be  uncharitable  to  lay  of  a 
Protejiant^  that  he  ever  goes  or  went  to 
Mafs'^  bccaufe  the  one  by  his  Principles  is 
obliged  to  go,  and  the  other  by  contrary 
Principles,   is  bound  not  to  go  to    Mafs. 

ARTICLE    //. 

Why  many  Perfons  often  confound  De- 
tradion  and  Calumny  ? 

IN  the  foregoing  Article  we  have  en- 
deavoured to  fhew  the  difference  there 
IS  between  Detra^'ton  SC  Calumny.  Ne- 
verthclels  it  is  very  ufual  to  lee  not  only 
the  comiuon  People,  but  even  thole  who 
think  theinfelves  far  above  them,  join  or 
confound  thcie  two  together  very  unjuft- 
ly.  I  believe  the  Reafon  hereof  may  be 
gathered  from  the  two  following  Confide- 
rations,  which  it  may  be  proper  to  men- 
tion. 


D  EfR  AC  7"  10  N.  5 

tion,  thatfo  when  we  know  from  whence  Sect.  I- 
the  Error  arifes,  we  may  the  more  eafiiy  ^-'^V>^ 
guard  againft  both  it  and  its  Confequences.         , 

1.  The  firft  Reafon  is,  That  in  mofi  of 
the  dead  and  Vroing  Languages^  the  fame 
T'erms  n)ery  frequently  fign'tfy  both  the 
one  and  the  other  ofthefe  Sins  :  And  to 
mention  the  Language  in  which  I  am  wri- 
ting, the  word  DetraBion  fignifies  as  well 
Calumny  as  fimple  Back-biting.  The 
Terms  being  fo  near  alike,  we  are  apt  to 
Ipeak  in  the  very  fame  manner  of  things 
quite  different. 

2.  A  fecond  Reafon  is,  becaufe /^^ /f^i^ 
Scripure  it  felf  feems  to  confound  them 
together^  in  many  Places  too  long  here  to 
be  mentioned.  The  Reafon  now  alledged 
may  be  one  of  the  Caufes  hereof;  to  which 
I  may  joyn  the  following  ones,  and  illuf- 
trate  them  by  an  Example,  even  that  of 
the  holy  Apoftle  James,  He  oppofes 
thefetwoSins  in feveralPlaces  of  hisEpiftle 
by  the  very  fame  Arguments.  (i)Becaufe 
they  are  equally  theFruitsof  a  deadFaitb. 
(2)  Becaufe  they  arc  equally  committed 
by  the  fame  mean  of  the  Tongue.  (3) 
Becaufe  they  arc  both  contrary  toCharity. 
And  (4)  Becaufe  theirEffccls  are  very  neai 
the  fame.  Upon  thefc  Accounts  we  arc 
very  apt  to  confound  them  together. 

Allowing  my  felf  this  Liberty,  I  fnall 

make  ufe  of  thofe  Texts  which  may  be  c- 

B  3  quail y 


A  freattfc   agatnji 

SECf.  I.  qually  allccjgcd  againft  Calumny  and  De- 
traction •  yet  for  fear  of  confounding  two 
matters,  which  arc  as  oppofitc  as  Truth 
and  Fa)ftty\  I  fhall  let  alone  thofe  where 
I  think  the  facrcd  Authors  had  Calumny 
in  Y\t\\fX2iX\\ciDetra!;iion^  or  w^hich  might 
puzzle  and  perpkx  the  Reader's  Mind. 
Neverthflcfs  it  muft  be  obferved,  that 
what  we  fhall  fay  againft  Detraclion,  will 
fo  much  the  niore  condemn  Calumny,  in- 
afmuch  as  this  latt  is  a  Lye^  and  confe- 
quently  a  Sin  added  to  the  iirft,  being 
thus  a  Degree  of  Malice  above  it. 

ARTICLE    ///. 

Flattery   is  oppofed  to  Detratlion. 

ON  E  of  the  moft  proper  ways  to  know 
theNaturc  of  a  thing  is  to  oppofe  it  to 
what  is  contrary  thereto.  In  natural  things 
we  find  out  the  Levity  of  one  Body  by 
the  Oppofition  it  has  to  the  Gnrcity  of 
anothcr.In  Morality  the  way  to  know  the 
Weight  of  a  Sin  is  the  very  fame.  Thus 
we  hope  to  ilhiftrate  our  Subjcft,  by  fhcw- 
ing  how  Detraction  is  oppofed  to  another 
Vice,  at  the  fame  Time  that  we  are  pro- 
ving how  it  is  oppofed  to  the  Ho- 
linefs  and  the  Laws  of  G  O  D,  to  which 
all  Sins  are  directly  contrary.  You  will 
hereby  at  Icaft  obferyc,  that  in   order  to 

acquire 


acquire  one  fingle  Virtue  a  Man  muft  of-  Sect.  L 
ten  ftiun  more  then  one  Vice:  Befides  that  ''•^VV, 
in  order  to  know  wtiether  he  be  in  a  jail 
Medium,  wherein  a  recommended  Virtue 
ordinarily  confifts,  he  mult  diligently  oh- 
ferve  the  two  Extremities  and  lay  ihem 
together  to  find  the  Center. 

Flattery  is  oppofed  to  DetraBhn^znd 
both  to  Charity^  which  is  the  happy 
Medium  betwixt  them. 

Thefe  two  Vices  have  oppoGte  Views, 
inafmuch  as  Detraftion  is  a  'fruth  which 
vexes  our  Neigfibours,  and  tends  to  trou- 
ble them,  whereas  Flattery  is  generally  a 
Lye  invented  to  pleafe  them.  The  one 
deftroys  by  Sword^  the  other  by  Poifon  : 
Both  are  contrary  to  Charity^  which  for- 
bids us  to  Ipcak  ill  of  others,  thereby  to 
defame  them,  and  contrarywife  to  flatter 
them,  thereby  to  engage  them  to  go  on  in 
their  vicious  ways,  and  hinder  them  from 
becoming  virtuous,  by  making  tl' a  be- 
lieve they  are  fo  already.  It  is  evident 
that  Charity  holds  a  middle  betwixt  thefc 
two  things,  which  neverthelefs  have  this 
in  Common,  that  they  are  made  uie  of  for 
the  very  fame  Ends,  on  certain  Occafions, 
Sometimes  we  Back-bite  Perfons  in  order 
to  raife  our  felves  above  them  ;  at  other 
times  we  Flatter  Perfons,  fo  that  by  the 
return  of  a  Flattering  Complement,  they 
may  lift  us  above  other  Men.  Thas/^//- 
B  4  I'rco 


A  freatife  againft 

SiCT.  L  love  wou'd  be  applauded  by  ways  entirely 

different. 


ARTICLE    IK 

Of  the  Objea  ^/Detraftion. 

AS  on  the  one  hand,  all  the  World  is 
capable  of  Detraction,  fo  on  the  other, 
the  Ol^je^oi  Dctraftion  is  very  univerfal; 
becaule  we  may  fpeak  evil  of  all  McHj 
Tione  being  fauUleis.  Among  all  the  Sins 
whereby  we  can  injure  our  Neighbours, 
there  Is  none  which  may  be  extended  fo 
far  or  to  fo  great  a  number  of  Objects  as 
Detraction.  When  for  inltance,  Children 
break  the  Command  which  enjoins  them 
to  honour  their  Parents,  they  nn  only  a- 
gainft  two  Perfons.  When  a  Perfon  is 
addicted  to  Theft,  he  has  neither  Power 
nor  Opportunity  fufRcient  to  hurt  a  great 
many  Perfons,  and  generally  an  ignomini- 
ous Death  puts  an  End  to  his  evilDeligns. 
The  fame  may  be  faid  of  Murder.  But 
Detraction  not  being  punifh'd  by  the  Ma- 
giftrate,  and  Power,  Opportunity  and  hu- 
mane Faults  being  never  wanting  toBack- 
biters,  it  follows,  that  all  the  frorld  af- 
fords a  Mark  for  Detraction. 

There 


DEtRACT'lON.  $ 

There  are  none  but  thofe  who  dwell  in  Sect.  J. 
Heavenly  Manfions,  of  whom  it  is  impof- 
fible  to  fpeak  ill,  bccaufe  they  are  pert'c^.l- 
ly  holy.     This  is  what  the  Scripture  af- 
fures  us  with  refpeft  to  G  O  D  in  a  great 
many  Places.     He  is  ofprer  Eyes  than  jiab.1.13, 
fo   behold  Evil^   far  from  committing  it. 
J  own,  there  are  Perfons  Wicked,  or  ra- 
ther Mad  enough,  to  find  fault  with  the 
Divine  Conduct,  and  to  fay  as  the  Jews 
in  EzehieJ,  the  ways  of  th^  Lord  are  not  vm?z$|'' 
Equal.     But  what  do    they  then  fay  ? 
They  pronounce  anhorriblc^/^/?^/^  and 
not  a  Detradion.     Thofe  are,  thefe  un- 
happy pnes   who  know  not  GO Dy  and 
fpeak  Evil  of  what  they  underjland  not.  J^^^*  ^^'^ 
As  for  Angels  and  the  Spirits  of  juft  Men  hc|3.u.ij, 
made  perfect,  the  Scripture  makes  their 
continual  Employment  and  perfcft  Feli- 
city to  confift,   in  an  exad  Obedience  to 
the  Orders   of  the  Lord  ;  thus    they  live 
exempt  from  all  thofe  Faults   which  arc 
blamed  in  the  Inhabitants  of  the  Earth, 

J'he  Ufes  of  this  SeBion. 

Altho'  vve  have  not  as  yet  fully  proved, 
that  the  Vice  we  are  difputing  againftisa 
Sin,  yet  as  we  have  already  ihewn,  that  it 
is  contrary  to  Charity,  this  gives  us  fuffi- 
cient  Reafon  to  warn  and  exhort  you  to 
forfake  it.     What  we  haye  already  faid  of 

its 


lo  A  Treat ife  againft 

Sect.  I.  its  Nature  may  ferve  for  this,thatit  flioulj 

^^'^^^"^^  make  us  forfake  it.  If  any  have  formerly 
committcdit  without  knowingit,  let  them 
now  know  it  without  committing  it.  Let 
thofc  who  before  knew  what  it  was,  at 
length  ceafc  finning  againft  their  Light,and 
let  what  wc  have  laid,bc  as  aClap  otTiiun- 
der  to  awaken  them  from  their  Drowfi- 
nels.  Let  the  one  and  the  other  fully  and 
entirely  quit  this  Sin.  In  moft  Subjccls 
of  Morality,  Virtue  confillsin  a  Medium, 
but  in  Vice  this  Medium  is  dangerous. 
Virtue  is  found  in  an  extremity  beyond 
the  very  bounds  of  Vice.  So  that  if  you 
fuppofe  a  Man,  who  very  often  Detracts, 
another  who  does  it  but  feldom,  and  a 
third,  who  never  does,  this  laft  alone  fhall 

t\ik.loUi*h2Lye  cho/en  the  good  Part,  I  fay  this, 
becaufc  there  are  many  who  look  upon 
themielves  as  very  wife  H,  moderate  Pcr- 
fons,  when  they  tell  only  part  of  what  they 
know  againft  their  Neighbours,  in  which 
they  are  very  much  miftakcn. 

Since  Flattery  is  as  far  from  Charity,  as 
Charity  is  from  Detraction,  let  us  avoid 
both  Crimes  with  the  fame  Care.  Truly 
what  matter  is  it  to  tlic  Devil,  whether 
wc  perilh  by  Fire  or  Water,  fo  that  wc 
do  but  Pcrilli.  For  this  Reafon  it  was 
that  he  fomctimes  caft  the  Lunatick  men- 

Mattih  i^'tioi^cd  in  thcGofpcljinto  oneElemcnt,and 
fomctimes  into  the  other.     If  we  will  not 

Back- 


D  E^ R  AC  n  O  N. 


II 


Back-bite   Perfons  for  fear   of  offending  Sect.  L 
them,  no  more  ought  we  to  give  themun-  ^*'''V^^i 
due  PraifeSj  left  if  they  bemodeft,  it  grieve 
them,  or  if  they  are  not,  it  make  them  the 
prouder. 

In  a  Word,  as  wc  may  flatter  or  blame 
all  Mankind,  let  us  fee  to  it,  that  we  act 
not  after  this  manner  with  regard  to  any 
one. 

SECTION   II. 

In  how  many  ways  they  Detraft, 


1^0 


The  diver Jity  ofthefe  ways  almoji 
infinite. 

WWW^^  ¥W  H  E  R  E  are  almoft  as  many  o  .  „ 
-^^^^-'30  ^g  ways  of  Detracting,  as  there  ^^' 
Tiyg  are  Detradors  ;  every  one 
5^~a^  differently  expreffing  hisDe- 
^;feJ&^oJS„i,  tractions  according  to  his  own 
Genius  and  turn  of  Mind. 
And  on  the  other  fide,  thefe  ways  arc  ft  ill 
various  according  the  different  and  nume- 
rous Failings  of  the  Perfons  talked  of  ;  fo 
that  I  don't  believe//?^  whole fVorldcou'd 
(^ontcin  the  Booh  which  might  he  writ-  ^'^^^''-^'2^' 

ten 


12  A  freatife  again fi 

5ect.II.  ten  on  this  Sabjed.     This  is  a  great  deal, 

^*^^>rs0f  but  not  too  much,  to  lay  thereof,   fince  a 

good  part  of  the  Difcourfes  of  our  Ancef- 

tors,  and  of  own,  has  been  and  is  but  De- 

traftion  differently  modified. 

I  (hall  not  therefore  here  pretend  to  re- 
late all  the  ways  that  are  cuftomarily 
made  afe  of  to  blame  our  Neighbours : 
This  would  be  impofliblc  :  Moreover, 
the  Pradice  of  the  World,  and  the  Study 
of  your  own  Heart,  may  fupply  what  we 
fhall  omit.  Only  we  muft  obfervc  to  you, 
that  the  moft  witty  Methods  arc  the  mod 
dangerous.  It  feems  we  fwallow  a  Pill 
when  gilded  with  lefs  Reludancy,  and  we 
take  more  Pleafure  in  divulging  a  Detrac- 
tion, when  we  think  there  is  Wit  in  it  ; 
whether  it  be  to  fhew  that  we  have  feme 
ourfelves,  or  to  pleale  thofe  in  whofe  pre- 
fencc  we  Dctrad  by  diverting  them  •  yea, 
fo  far  is  thisMethod  carried,  that  there  arc 
thofe,  who  adding  Lying  to  DctraHion^ 
^  ^uilmpudcncc  to  thefc  two  Sins,fainy  call 

themfelves  the  Authors  of  ibme  fliarp  and 
keen  Exprcflion. 

That  this  Scdion  may  be  treated  with 
all  polTible  Order,  wc  fhall  here  confider 
three  principal  things.  The  Manner  in 
which  wc  Dctrad  has  regard  (i)  To  the 
Stibje^  and  Matter  of  Dctradion.  (:i)To 
xhzCircumJlances.  And  (3)  To  xhcMcans 
tkemjehes  made  ufe  of. 

A  R^ 


DETRACTION.  13 


Sect.  IL 


ARTICLE     /. 

Of  the  Subjed  of  Detraflion. 

T  N  what  way  foever  we  confider  Man^ 
^  wc  fhall  always  meet  with  a  Subjeft  of 
Detraftionjandfomething  to  find  fault  with 
in  him.  If  he  be  in  Profperity,  he  then 
forgets  GOD.  If  in  Adverfiity,  he  for- 
gets himfelf,and  falls  intoMurmuring.  The 
Rich  Man  we  fee  proud,  the  poor  Man 
impatient  ;  the  young  Man  is  debauched 
and  hafty  ;  the  Old  Man  coveteous  and 
peevifti.  Sicknefs  SC  Health,  Liberty  and 
Slavery  are  equally  abus'd  by  Man.  Whe- 
ther we  look  upon  him  in  a  ftate  of  Ac- 
tion or  in  a  ftate  freefromAftion,  we  Ihall 
ftill  find  him  aSinner.  La2inefs,Sluggifti- 
nefs  and  Idlenefs  are  Vices  •  and  his  Ani- 
ons may  be, and  often  are  great  Sins.  Who 
doubts  hereof  ?  Who  does  not  fee  it  ? 
Confider  him  according  to  the  various 
ftates  wherein  he  paflcs  his  Life,  and  you 
will  fee  him  a  conceited  Clergyman,  a 
mercenary  Warrior,  an  unjuft  Judge,  aDe- 
ceitfull  Merchant.  What  might  we  not 
further  fay  of  him,  were  we  fo  minded  ? 
But  however  we  will  fay  no  more,  and  ac- 
knowledge, that  there  are  many  Perlbns 
free  from  the  Blemilhes  common  to  the 

various 


14  -</  Threat ife  againfi 

Sect. IT.  various  Employments  and  different  Cir-^ 
VOTN^  cumftances  of  Life. 

To  be  a  little  more  particular  in  rcfped 
to  thcDefcdts  which  we  blame  in  others,  I 
lay,that  we  may  fpcak  illof  thofe  of  their 
Minds,    their  Hearts  and  their    Perlbns. 
Thus  as  to  the  Miud^  we  call  a  Man  igno- 
rant,  itupid,   indifcreet,   injudicious,   fan- 
taftical,    wavering,     felf-conceited,    fifr. 
As  to  his  Hearty  we   reckon  him  mean- 
Ipirited,     paffionate,    hafty,     mercenary, 
cowardly,  loole,  vain,  prefumptuous,  en- 
llamed  with  a  filthy  Love,  retaining  im- 
placable Hatred,  that  leaves  no  Stone  un- 
turned to  fatisfy  his  Revenge,  w^hofe  Ap- 
petite to  every  thing  forbidden  by  the  di- 
vine Law,    is  the    Source  of  a  thouland 
Sins.     We  may  alfo  fpeak  Evil   of  his 
H'^ords  and  ylH'ions,     That  his  Words  are 
full  of  Blafphemy,   Calumny,  Detraftion, 
Filth  and  Oaths,  ^c.     That  his  Anions 
are  hypocritical,  facrilcgious,    nnjuft    and 
cruel.     Nay,  his  very  Silence  may  be  mif- 
conftrued  by  us  :  That  he  refrained  fpea- 
king,when  he  ought  to  have  fpokc,which, 
lay  wc,   is  a  Mark  of  Imprudence,  Igno- 
rance,  or  Ibmc  other  Fault. 

We  may  aUb  backbite  a  Man,  by  fpea- 
king  ill  of  his  Writings  without  caule. 
And  truly  we  had  as  good  attack  the 
Alaji  as  hx^lVorks^  in  which  wc  may  pick 
the  lame  Faults,as  in  his  Mind  and  Hearty 


DEfR^CflON.  I J 

fince  they  are  the  Produftion  of  the  one,  Sect.II. 
and   fet    forth    the   Sentiments     of  the  ^^-OT^ 
other.     In  them  alfo  we  may  meet  with, 
and  cenfure  all  the  Faults  of  Difcourfe^ 
fince  Boohs  are  only  what  a  Perfon  has,  or 
may  have  talk'd  of  before. 

A  Man's  Body  may  be  the  Siibjed  of 
Detraftion,  either  on  account  of  it's  natu- 
ral Defeds,  or  odd  Poftures.  For  Example, 
His  Looks  may  be  lafcivous,  his  Gaite 
haughty,  his  Garb  indecent.  We  may 
even  detraft  and  backbite  Perlons  on  Ac- 
count of  their  ^ir//?,  i.  Ashcm^UpJtarts 
and  of  mea?i  Original.  2.  When  they  are 
obliged  for  their  Birth  to  fome  Crime  of 
their  Parents  ;  fuch  is  that  of  zWfpurious 
Births.  3.  When  their  Anceftors  or  Pa-* 
rents  have  committed  thofe  publickCrimes 
which  difhonour  a  Family. 

We  may  Ipeak  Evil  not  only  of  the 
Livings  but  even  of  the  Dead :  hence  the 
faying,  that  DETRACTION  BURYS 
THE  LIVING  AND  RAKES  UP 
THE  DEAD.  And  truly  there  never 
is  fo  much  matter  of  fpeaking  111  of  any 
Man  during  Life,  as  after  it  ;  feeing 
then  one  may  talk  of  his  whole  Life,  even 
to  his  laft  moments  :  And  moreover,  how 
many  Subjects  for  Detraction  do  many 
Perfons  give  even  in  Death  ?  Many  die 
without  reftoring  ill-gotten  Goods,  with- 
out forgiving  theirBrethren,  without  truly 

repenting 


x6  J  freatiyi  againji 


•  ECT 


II.  repenting,  without  ferioufly  thinking  oil 
"^    Heaven  and  Hell,   and    without  duly  re- 
flecting, that  after  Death  comes  the  Judg- 
ment. 

We  fliall  finifh  this  Article  with  three 
Remarks,    i.  That  all  manner  ofSubjc^s 
may  he  turned   into  DetraSiion  ly  Ds-* 
traBors,      This    is  a  Fire  which  all  forts 
of  Matter  kindles  when  blown  up.    They 
know  how  to  turn  this  way,  things  that 
arc  the  mofl:  indifferent  in  themfelves  and 
the  moft  diftant  in  appearance  from  thia 
Snbjed.     We  can't  talk  of  nothing  before 
them,    but  what  they  will  make  Appli- 
cations, and  from  whence  they  will  draw 
Confequcnces,  againft   thofc  whom  they 
don't  love.     2.  TbatDctraBtngD'tfcour^ 
jes  may  be  occafoned  either  by  a  p'eme^ 
ditated  Deftgn  of  an  Evil  Hearty  or  by 
the  Exam-fle  and  Converfation  oj  others^ 
or  by  fome  other  things^    nsohich  bring 
Perjbns  ^  their  Defers  to  remembrance. 
It  often  happens,  that  as  foon  as  a  Perfon 
is  gone  out  oi  the  Company,  hisBchaviour 
is  brought   on   the  Carpet,    and  examined 
with  the  utmoft  Rigour.     3.  That  there 
areThings  indifferent  tnthemfehes^  that 
is  to  fay ^  "vchtch  are  not  Faults  in  thetr 
own  iSature^  "whichjtill  may  do  an  ///- 
jury  on  certain  Occafions^fo  that  it  "voould 
be  Each-biting  to  mention  them  ^doithout 
NeceJ/ity.     For  InftancCp  altho'  Poyerty  be 

r>ot 


DEfR^CriON.  tj 

not  aVice,  yet  there  are  Occafions  wherein  Sect.  II. 
it  wou'd  greatly,to  fay  that  he  "was  Poor.  v^vx>. 
Charity  requires,  that  at  fuch  a   time  we 
ihou'd  lay  nothing  at  all  of  his  Eftate. 

ARTICLE      //. 

Of  the  Manner  of  DetraB'ton  as  t9 
it's  Circumftances. 

I.  np*  H  E  firft  of  thefe  Circumftances 
j^  is,  That  we  utter  fome  things 
whicii  we  know  of  our  felves,  and  other 
Things  which  we  know  only  by  the  Tefti- 
mony  and  Report  of  other  Men.  I  did 
not  fee,  fays  a  Man,  the  Thing  with  my 
own  Eyes  ^  but  you  need  not  doubt  of  it 
a  whit  the  more  for  that.  This  Account 
comes  to  me  from  agoodHand,and  a  Per- 
fon  that  I  would  truft  as  foon  as  my  felf. 

2.  We  may  detiaftfromPerfons  in  their 
Prefence^  either  when  we  addrefi  our 
felves  to  them,  (  aad  this  is  ftiled  reviling 
a  Man  to  his  Face,  )  or  when  we  fpeafc 
of  them  in  addreffing  our  felves  to  others. 

3.  In  their  Ahfence  we  may  back-bite 
Perfons ;  and  this  is  the  moft  common  and 
ordinary  way  :    Whether  it  be,   that  we 
are  afraid,  that  thofe   to    whom  and  of 
wh^im  we  are  fpeaking,   will  make  feme 


cutting 


1 8  A  freatife  againjl 

Sect. IT.  cutting  Anfwcr,  and  with  violence  call 
^"^^C^  back  the  Arrows  fhot  againfl  them,  on 
the  Shooters  :  Or,Bccaufe  w^c  confider  that 
good  Manners  won't  allow  us  to  vex  a 
whole  Company  with  mutual  Jarrs.  Per- 
haps Cowardice  may  hinder  ibme  from  tel- 
ling Perlbns  of  their  Faults  to  their  Face, 
or  fome  other  peculiar  Reafons. 

4,  Men  may  detraft  publicUy  and 
without  referve.  Thus  hafty  and  giddy- 
headed  Perfons  a£V,  who  tell  every  one 
all  that  they  know\  'Tis  all  one  to  them, 
w  ho  they  talk  to,  neither  do  they  care 
whether  the  Perfon,  whofe  Reputation 
they  wou*d  blaft,  be  known  or  unknown 
to  them. 

5.  On  the  ether  hand,  Men  may  de- 
trad  in  appearance  vnoxQ  fe ere tl)\  tho'  in 
the  end  more  publlckly.  I  tell  yen  this, 
(  fays  one  Man  to  another  )  becaufe  you 
are  my  Friend  ^  but  I  fhould  be  very  forry 
that  any  Body  fhould  know  this  Story 
came  from  me.  I  tell  it  to  you  as  a/^rr^/, 
and  beg  you'd  not  div:ilgc  it.  But  how- 
ever, if  you  fhould  happen  to  mention  it, 
don't  bring  me  for  your  Author,  for  you 
will  certainly  meet  with  the  Diflippoint- 
nient  of  feeing  me  deny,  that  I  ever  told 
you  any  fuch  Thing. 

It  muft  be  owned,  that  this  is  but  2 
Trick  to  fpread  News  the  further  •  ly- 
eiiufe,  Ag  we  communicate  the  Secret  by 

way 


DEtRACflON.  I  (^ 

way  cf  Favour,  he  who  hears  it,  thinks  Sect. IL 
to  do  as  great  a  Favour  to  others,  whom 
he  acquaints  with  it,  and  to  gain  their 
Confidence  and  Friendlhip.  Thefe  lat- 
ter have  the  fame  Views  with  the  former  j 
and  after  this  manner  every  one  befriends 
his  Neighbour,  till  the  Thing  is  wholly 
publick.  Moreover,  How  can  any  one 
imagine,  that  another  will  keep  a  Secret, 
which  he  himlelf  could  not  help  difcover- 
ing? 

6.  We  may  detraft  by  relating  Things 
which  concern  thofe  to  whom  we  relate 
them.  (ThefeMen  are  called  'tale-bearers,) 
Or  when  we  tell  Things  to  thole  who 
have  no  Concern  in  them. 

7.  We  may  detraft  diredly,  openJy  and 
by  calling  Things,  as  we  fay,  by  their 
Name.  Many  even  call  this  Freedom  : 
But  we  muft  confels  that  this  is  fo  far  from 
being  a  Virtue,  that  on  the  contrary  it  is 
a  very  great  Sin.  This  is  to  abufe  Words y 
that  fo  afterwards  v/e  may  abufe  Ihings. 
Let  us  then  be  more  rcferved,  when  wc 
treat  of  our  Neighbour's  Reputation. 

8.  We  may  detrad  indire5ily  and  oh-^ 
liquely  -As,  (i.)  By  Equivocations,either 
in  Words,  or  in  the  Senfe  of  a  Phrafe.  It 
would  be  needlels  to  flop  here,  in  order 
to  over-throw  theCaufe  of  Equivocations 
in  Words,  which  are  feldom  ufed,  but 
among  the  Rabble.     It  is  to  be  wilh'd 

C  %  that 


10  j4  freatife  againU 

Sect. 11.  that  DctracliTi  it  fe If  were  as  much  con- 
^^^^^^^  dcnin'd  by  the  World,  as  this  way  of  de- 
tracting, (a.)  \Vc  may  covertly  ipeak  HI 
of  a  Pcrlon  i.iidcr  the  dilguilc  of  Fables 
and  Parables.  Thus  Jotbam  compar'd 
jiK'-ecb.  y^l^i^^^^^^'-l^  t:o  a  Bramble^  and  applied  it's 
9-  °  Qualities  to  him.  (j.)  Wc  may  back-bite 
a  Perlon  indircftly,  when  wc  Tpeak  evil 
in  general  of  thole,  with  whom  he  has 
any  thing  in  common.  For  Example,  If 
Nve  lay,  ttiat  all  the  Officers  in  Inch  aRc- 
gimcnt  performed  their  Duty  very  ill,  wc 
do  certainly  back-bite  every  one  in  paiti- 
cular,  for  he  that  Ipeaks  Evil  of  all,excepts 
none.  And  yet  this  is  done  indiredly,  no 
one   being  expreffiy  named. 

«£  ?^  'if  ^>  ^^W^^  Vf'^i  Wii  !^«l  \^^l  ^'^  !^ 
ARTICLE    ///. 

Cf  the  Means  niade  Vje  of  in  DetraBion* 

TH  E  remainder  of  this  Seftion  Ihall 
be  employed  in  particularizing  the 
various  Means  made  ufc  of  for  Detraction. 
I.  We  may  derracl  in  a  large  ami  gene- 
ral way,  by  laying.  That  the  Perfon  wc 
are  talking  of,  has  a  very  ill  Charadcr  a- 
broad  •  that  he  is  fubjcc^  to  a  great  many 
Vices;  without  mentioning  lb  much  as 
one  in  particular. 

1.  Wc 


DETRACtlON. 

1.  We  may  detraft  in  many  Words,  or 
in  one  fingle  Word.  Such  a  Man  fay  we, 
is  an  Ufurer,  Infamous,  a  Glutton,  £f^. 
Now  this  one  Word,  makes  as  much  or 
more  impreffionon  the  Hearers,  as  if  ^\e 
drew  a  Pifture  of  his  evil  Life  at  length. 
Befides  that,  Detradors  of  this  fort,  are 
very  eafily  urged  to  enter  into  a  detail 
of  the  Ufuries,  Infamies  and  Gluttonies, 
which  they  mentioned  in  one  fingle  Word. 

3.  When  we  will  not  name  the  Crime 
of  the  Pcrfon  we  talk  of,  but  leave  the 
Hearer  to  guefs  what  it  is,  under  pretence, 
that  Charity  obliges  us  to  hide  the  grcat- 
nefs  of  the  Crime  j  fo  that  by  this  exprcl- 
five  Silence  others  often  efteem  it  greater 
than  it  really  is.     O  Diabolical  Charity  ! 

4.  When  we  don't  name  the  Perfon  j 
but  fay,  it  is  one,  whom  you  know  very 
well,  hasdone  fuch  and  fuch  Things  :  BaC 
as  we  know  many  capable  of  having  done 
them,  we  thereupon  fufpect  a  great  Num- 
ber, which  is  fo  much  the  more  dangerous, 
as  this  Difcourfe  affords  room  for  various 
ra(h  Judgments  in  the  Mind  oft'ie  Hearer, 
and  as  this  Detradion  comprehends  many 
Objeds  at  once.  Add  to  all  this,  that 
thofe  who  hear  us  fpeak  thus,  fuiFer  them- 
felves  to  be  eafily  perfvvaied,  thinkin;^ 
that  it  is  thro*  Love  or  Compa Tiop,  that 
wc  conce4  the  Name  of  the  Evil^D^er. 

G  3  BuQ 


21 

Sect.  II. 


22  j4  Treatifs  againjt 

SECT.II.But  as  Solomon  ^3iysy  fhe  tender  Mercies 

^^f"^''^^^^  of  the  H'tckei  are  cruel, 

J.  Une  way  or  Detraction  is  to  jeer, 
expofe  and  ridicule  any  one  before  a  Com- 
pany. Without  this,  lay  fome,  Convcr- 
lation  wou'd  languilh,  and  we  ought  to 
keep  that  up  at  any  rate  whatever.  But 
what  is  the  Confequence  of  this  ?  Many 
Times,  two  of  the  Company  are  thcAftors 
in  the  Scene,  and  the  reft  are  Spedators. 
He  who  is  not  the  beft,  but  w^ho  has  the 
moft  fprightly  Wit,  falls  upon  him  whom 
he  judges  the  weakeft  among 'cm.  He  en- 
deavours to  puzzle  him  in  his  Anfwers  ; 
to  make  him  either  quite  filent,  or  fall  in- 
to a  Paflion,  by  burlefque  &  cutting  Com- 
parifons,  and  render  him  the  Jeft  of  the 
whole  Company.  Thus  it  becomes  a  kind 
of  Tragi-Comedy,  where  ibme  are  merry, 
others  lad.  Sometimes  all  the  Spe6tators 
become  Aftors  ^  which  is  i^o  much  the 
more  lamentable,  as  there  are  then  no  Me- 
diators to  pacify  the  Troubles. 

6.  It  is  a  kind  of  Detraction  to  make 
Perfons  pubhckly  confefs  their  Faults,  by 
demanding  of  them,  whether  they  did  not 
do  fuch  and  fuch  an  evil  Adion.  I  own 
there  are  but  very  few  who  have  finccrity 
enough  lO  own  they  were  guilty  of  it  • 
but  then  we  arc  the   Occafion   of  their  ly- 


ing. 


7.  We 


DETRACTION. 


^3 


7.  We  detrad  when  we  give  Reproofs  Sect.  II. 
and  Exhortations,  which  may  difcover  to  ^^^"^"^"^ 
thofe  prefent,   that  he  whom  we  talk  to, 

has  need  of  them,  with  reference  to  his 
paft  evil  Condud.  This  is  far  from  the 
Advice  given  us  in  the  30th  Chap,  of  Pro-  ver.  i«. 
verbSy  Accufe  not  a  Servant  before  his 
Majterj  led  he  curfe  thee  and  thou  he 
found  guilty.  We  may  extend  this  Pre- 
cept ftill  further,  and  apply  it  to  all  thofe 
who  give  their  Reproofs,  in  Prelence  of 
thofe  who  ought  not  to  affifl  therein.  I 
here  except  the  Men  who  give  their  Re- 
proofs in  the  Pulpit,  i.  Becaufe  they  re- 
prove only  when  they  think  there  is  a  ne- 
ceflity  therefor.  a.Becaufe  that  fince  they 
fpeak  in  general,  we  can't  fay  they  aim'd 
at  fome  particular  Perfons.  3.  Suppofe 
they  do  fpeak  againfl  fome  Vice,  which 
many  of  their  Hearers  know  others  fubjeft 
tOjthey  then  tell  them  nothing  new.  4.The 
Prophets,  our  Lord  JESUS  CHRIST  and 
his  Apoflles,  have  approved  of  thcfe  forts 
of  Cenfures,   by  their  own  Praftice. 

What  I  find  very  intolerable  and  foolifh 
in  fome  Perfons  is,  to  detrad  by  exhorting 
and  counfelling  others  not  to  do  fo.  Don't 
you  detract  (  fay  ihefe  Men  to  others  )  as 
fuch  an  one  has  done,and  thereby  brought 
himfelf  into  troublefome  Affairs. 

8.  Anathemas  are  ever  Detradlioiis, 
tho'  not  always  Sins,    being  permitted  to 

C  4  the 


2/f.  A  Treattfe   againfi 

Sect. II.  the  Guides  of  the   Churches  to  be  fbme- 

"^^-"^^^  times  ullJ,  after  the  Example  of  the  holy 

Apoftlcs.     This  may  be  further  enquired 

into  in  one  of  the  Sections  ot  this  Trca- 

tifc. 

9.  We  fall  into  Detradions  by  Reproa- 
ches and  publick  InveftivesagainftPerfons. 
1  call  them  publick  when  they  are  ufcd  in 
preferce  of  many  Perfons,  and  efpecially 
of  thofe  that  are  not  concerned  in  the  fub- 
jcd  of  the  Difpute.  This  way  of  Detrac- 
tion is  terrible :  We  name  Perfons  and 
Things  :  We  Ipare  nothing  :  We  Ihew  no 
Favour:  The  moft  filthy  Terms,  the  moft 
oifcnfive Words  are  made  ufe  of :  The  moft 
fecret  Actions  are  laid  open  :  The  oldeft 
Crimes  arc  anew  raked  up.  Then  Proba- 
bilities and  rafli  Judgments  pafs  for  Truths 
and  Realities. 

Some  will  perhaps  fay,  That  I  aggra- 
vate every  where,  and  lb  am  not  to  be 
credited,  feeing  I  have  in  anothet  Place 
laid.  That  private  Ways  are  alfo  extreme 
dangerous. 

But  t[iis  Reafoning,  inftcad  of  making 
againlt  me,  makes  directly  againft  Detrac- 
tion, to  which  I  am  very  oppolite.  And 
from  u  liat  I  have  laid,  we  may  conclude, 
that  both  thcie  ways  are  truly  very  dan- 
gerous, very  teriible,  and  ccnlequcntly  to 
be  avoided.  It  is  not  luflicient  not  to 
practice  l(;me  of  thcfe  ways  ;  we  muft  a- 
bandou  them  all.  10. 


DETRACT'ION.  ^s 

10.  Curjing  is  detracting.     To   detraft  Sect.II. 
and  to  curie  may  be  exprei'sM  in  Latin  by  ^-'^^'^^ 
the  fame  Word  •    and  in  French  there  is  a 
confiderable  liktnefs  between  the  fignifi- 
cation  of  thefe  two  Terms,  as  well  as  be-  » 
twecn  the  Terms  themfelves.     When  Shi-  x  Smi.  u, 
met  curled  Dav'tdy  by  calling  him  a  bloody  ^'  7. 
Man^  did  he  not  fpeak  ill  of  that  Prince? 

Does  not  a  partofCurfes  confift  in  wifli- 
ing,  that  the  EviJ,  which  thefe  we  com- 
plain of,  have  done  to  us  or  others,  may- 
fall  upon  them-  that  fo  they  may  be  pu- 
nilhed  therewith  ?  Do  we  Curfe  thofc 
whom  we  believe  honeft  and  virtuous  ? 
The  fame  may  be  faid  of  Imprecations. 

11.  We  detract  by  raifing  evil  Sufpici- 
ons  of  the  Manners  of  any  one, after  what 
way  focver  it  be.  For  Example,  with 
reference  to  thofe  whom  a  Man  converfes 
with  ;  as  in  faying,  he  is  very  familiar  with 

Mr.  N -who  is  exceedingly  debauched. 

This  makes  a  great  Impreffion,  inafmuch 
as  we  are  not  ignorant,  that  evil  Compa- 
ny may  corrupt,  and  that  corrupt  Perfons 
feek  fuch  Company.  And  this  fort  of 
detraction  at  the  fame  time  gives  an  evil 
fufpicion  of  the  one,   and  flily  fpeaks  a-  ^ 

gainft  the  other, 

12.  By  alluding  to  fomcthing  trifling, 
infipid  or  wicked,  which  any  one  has  faid, 
whereof  we  make  a  kind  of  Proverb,  which 
by  thefe  means  foon  gets  along  into  the 

World, 


26  A  freatife  againji 

Sect.IL  World,  where  we  m^ay  obferve  many  of 
^-^"^^^  this  Nature. 

13.  By  any  way  mimicking  the  dcfefts 
of  another  whatever  they  bc^  ashisGrima- 

^  CCS,  Hypocrify,  ^c. 

14.  Many  Times  an  Irony  is  made 
ufc  of  to  detracl,  and  to  exprefs  oar 
detvadions.  This  Irony  confifts  in  faying 
Truths  by  contraries.  Thus  we  call  a 
Man  knavifh,  by  faying,  that  he  is  the 
moft  honeft  Man  alive.  So  we  call  aMan 
talkative,  by  faying,  that  he  hardly  ever 
Ipeaks. 

15.  We  may  detrad  by  Geftures  and 
Poftures.  For  Inftance  a  Wink  of  theEyc, 
(  which  in  a  Man  is  almoft  as  cxprefiive 
as  Words,)  on  a  Perfon,  fhall  fhew  whom 
Vfc  are  talking  of  under  a  borrowed  Name. 
The  Hands  may  ferve  for  the  fame  Ends  j 
and  hence  it  is,  that  the  Ancients  juftly 
gave  them  the  Epithet  of  talkative  : 
Whether  they  fpeak  alone,  or  whether  they 
accompany  what  the  Mouth  utters.  A 
Shrug  of  the  Shoulders  may  fhow,  that 
we  are  afhamcd  of  what  a  Perfon  fiys,that 
wc  pity  him  and  defpifc  him.  It  follows 
then  that  a  dumb  Man  may  dctracl  by  his 
Geftures,  as  well  as  another  by  hisTongue, 

Writing,  Painting  and  Signs  in  general 
whether  natural  or  artificial,  may  alfo 
fcrvc  to  difcovcr  the  Sins  and  Vices  of  our 
Neighbours, 

ARTICLE 


DET'RJCriON.  27 

ARTICLE/^ 

Some  other  W^ays  of  detraHing. 

Moreover  there  are  fome  ways  of  de- 
tradion,  which  are  not  foeafily  per- 
ceived as  thole  we  have  already  related, 
which  notwithftanding  are  fatal  Scandals 
and  forbidden  Turns. 

Of  thcfe  we  fliall  fay  fomething, 
I.  It  very  often  happens,  that  Compa- 
rilons  in  certain  Circumftances,  are  kind  of 
Detradion.     Suppofc  two  Perfons  exadly 
alike  ;  If  we  fay,  the  one  is  moreReligious 
than  the  other,  hereby  we  accufe  the  lat- 
ter of  Irreligion,  or  at  leaft  of  not  having 
made  that  progrefs  in  Piety,  that  he  might 
and  ought  to  have  made.     Let  us  fuppofe 
two  others,  one  whereof  is  become  a   de- 
vout and  good  Chriftian,  with  very  little 
help,  the  other  with  confiderable  affiftance 
comes  far  fliort  of  him  ^  while  we  commend 
the  former,  and  exalt  him  above  his   Fel-^ 
low  ^  do  we  not  tacitly  accufe  the  latter  of 
having  made  an  ill  ufe  of  GOD's  Grace  f' 
Saul  knew  this  very  well,  ^ken  hejhow'd 
his  dijlike  to  the  Daughters   of  Ifrael,  i  Sam.  is, 
"Who  in  their  Songs  had  given  David  the  ^* 
glory  of  having  Jlain  fen  Thoufand  Phi-- 
li/iines^   while  to  him  they  allowed  the 
honour  of  defeating  butfhoufands  ofthofi 
very  Enemies.  2,  V/h-n 


^8  ^4  freatife  againji 

Sect.  II.      1,  When  we  favour  Detractors,  and  flir 
^--^"^r^  thcni  up   to  back-bite,  then   wc  may   be 
accounted  partakers  in  Detraftion.     This 
may  be  done  feveral  ways,   as  (i)  We  en- 
courage Detradtors  by  an  afFedted    Silence, 
whence  they  fancy,    that  we  acquiefce  in 
all  they  fay  againlt  the  honour  of  others, 
and  take    our  filence  for  Confcnt.     Who 
docs  not  fee  that  this  is  to  be  a  Favourer 
of  th's  Sin,  and  confequently  a  Detractor  .• 
That   cauied   6'.   Ambrofe    to   fay,    that 
Death  enters  at  the  fVtrjdout^s  of  the  Ear  ^ 
"when  you  acrjuiefce  in  and  give  yourCon- 
Jent  to  him  that  freaks.     (2)  We  encou- 
rage Perfons  to  detrad,   when  we    admire 
the  Wit  of  thofe,  who  have  fliewn  an  un- 
common Craltinefs  in  certain  Sallies  againlt 
their  Neighbours  ;  or   when   we  applaud 
any  one,  that  has  wittily  llandcr'd    in  our 
Prefence  :  a   thing    too  common   in    this 
impious  and  fawning   Age  !     (3)  We  dc- 
traCt,whcn  we  give  way  to  Detraction  by 
any  Storys  ot'this  Nature,  which  afford  an 
Opportunity  to  others  to  finifh  what  was 
but  begun,  and  to  go  on,  after  they   are 
put  in  the  way.     In  tine,  we  furnilh  Oc- 
cafionsfor  Dctraction,for  which  wc  are  ac- 
countable, if  we  fix  the  Converfation  upon 
Perfons,  of  whom  we  know  that  fome   in 
the  Company  can't  hear  us  talk  without 
detracting  from  them,  on  account  of  lomc 
real  or  imaginary   Caufe  of  diffatisfaction 

agiiull 


DET'RACTION. 


^9 


againft  them.  All  thefe  ways  of  making  Sect.  IL 
others  detradl-,  and  encouraging  them  there-  ^^^^^'^^ 
in,  are  fo  many  Sins.  51  Paul  is  exprels 
on  this  Point  in  his  Epiftle  to  the  Romans. 
He  looks  upon  it  not  only  as  a  Crime  but 
even  as  a  double  Crime,  to  favour  it,  when 
he  fays  of  the  Heathen,  that^  not  content  K^m.i.^u 
to  commit  thofe  Sins^  for  wh/cb  Isamre 
might  reprove  them^  they  had  Pleajure 
in  thofe  who  did  thejame.  Indeed,  this 
is  to'take  Vice  under  our  Protedion  ;  this 
Ihews,  that  fince  we  don*t  condemn  it  in 
others,  we  our  felves  are  ready  to  commit 
it  every  time  an  Occafion  ihall  prefent, 
and  that  we  do  not  lin  by  Surprize,  but 
with  a  Defire  which  we  have  had  a  long 
Time  before  thus  to  applaud  Sinners, 
Which  undoubtedly  aggravates  the  Fault. 
3.  We  do  in  fome  meaf  jre  detrad  when 
we  diminifli  the  fine  Qualities  of  any  one, 
at  what  time  another  is  fpeaking  advanta- 
geoufly  thereof.  When,  inftcad  of  affift- 
ing  to  fliew  them  in  all  their  Luftre,  and 
to  give  glorious  Anions  all  their  duePraife, 
thereby  to  induce  others  to  the  like  Prac- 
tice, we  endeavour  to  tarnilh  and  obfcurc 
them,  by  all  ways  and  methods.  Such  a 
Man  fay  we,  did  good  becaufe  he  was  in 
no  way  to  do  evil,  or  elic  he  had  his  own 
Intereft  in  view.  It  was  his  Paffion  that 
guided  him,  and  Love  of  vain-glory  that 
engaged  him  therein,  or  elfe  hv  aid  it  with- 
out 


30  A  freatife  agatnfi 

Sect.  ir.  out  any  dcfign  of  doing  good.  The  good 
^'^'^>i^^  which  he  has  done,  fay  we,  is  very  im- 
pcrfcft ;  he  might  have  done  much  more 
and  much  better,  thus  high  to  value  his 
Actions,  is  doing  him  too  much  Honour. 
Still  further  to  lelfen  thePraife  ofa  good 
Adion,wx  endeavour  to  diminilh  the  cer- 
tainty thereof.  The  thing,  fay  we  is  not 
lo  certain,  but  that  it  w^antsConfirmation^ 
perhaps  they  who  publifli  it,  were  not 
rightly  inform^  ;  it  is  rather  too  loon  to 
give  credit  to  fach  News.  Happy  turn 
when  Charitably  ufed   ! 

4.  We  do  fomething  like  Detradlion, 
when  we  will  not  fpeak  of  any  ones  Ver- 
tues  upon  Occafions  that  naturally  prcfcnt 
and  when  it  w^ou'd  bejull  fo  to  do.  It  is  not 
enough,  that  we  refrain  from  hurting-  we 
muft  alfo  do  good,  thereby  imitating  our 
great  Pattern  the  Lord  Jefus  Chrift,  who 
promifcd  the  Woman  that  poured  the  Box 

Mattb.  ir.  of  precious  Ointment  on  him,  tkat^jobcrc- 
^^'  ever  bis  Gofpel Jhould  he  Preached^  to  her 

honour  Jhould  be  mentioned  "vohat  jhe  had 
done  unto  him.  Doubtlels  a  Prince  would 
look  upon  it  as  a  great  Injury  ihou'd  we 
rob  him  of  any  of  his  Titles,  or  beflow 
tiiem  on  others.  The  thing  is  the  very 
iame  as  to  particular  Perfons. 

5.  To  be  lejoiccd  at  hearing  Dctraclion, 
to  wilh  that  any  one  would  dctiad^,  to  be 
very  eafy  when    it  fo  falls  cut,  is  a  Sin  a- 

gainit 


DETRACTION.  31 

gainft  the  Love  we  owe  thePerfon  detrac-  Sect.  11. 
ting  and  detracted.  Hereby  we  participate  ^-/V*^ 
in  the  Back-bitings  of  the  former  :  And 
altho'  this  difpofition  of  Heart  while  it 
remains  enclofed  therein,  does  no  Damage 
to  others  ^  it  does  very  confiderable  hurt 
to  thofe  in  whom  it  abides  ;  fince  we  may 
(in  in  our  Tho'ts  as  well  as  in  our  Words 
and  Anions.  It  is  Criminal  before  GOD 
even  to  Will,  what  is  unjuft  before  Men. 

There  are  perhaps  many  other  ways  of 
fowing  and  fpreading  abroad  Detractions, 
for  who  can  reckon  them  all  up  ?  But 
however  it  be,  I  am  perfwadcd,  they  may 
be  eafily  ranked  under  fome  one  of  the 
foregoing  Articles  and  Heads. 

The  defign  of  this  whole  Treatife  is  to 
overthrow  VicCj  and  to  eftablifh  Virtue  j 
this  in  particular  was  our  Intent  in  this 
Se^ion,  and  we  cannot  better  conclude  it, 
than  by  Ufes  drawn  from  what  has  been 
faid,  and  profitable  to  Edification. 

The  Ufes  of  this  Sexton. 

C  Hou'd  we  undertake  to  fhew  all  the 
^  Ufes  that  might  be  drawn  therefrom, 
they  wou'd  be  as  long  as  the  Seftion  it  leli^ 
We  fhall  here  therefore  only  juft  mention 
the  principal  Heads,  and  finifh  with  mo- 
tives and  exhortations  to  avoid  the  Vice 
we  have  been  defcribing  in  its  principal 
Parts.  We 


32  j4  freatife  agasnjl 

Sect.  II.  We  have  faid,That  there  are  almoft  in- 
.^^v^  finite  Ways  of  Detraction  ^  bccaule  that 
on  the  one  hand,  we  make  ufe  hcrcfor  of 
Turns  differing  for  the  moft  part  one 
from  the  other  •  and  on  the  other  hand, 
That  the  Faults  of  Men  are  alfo  different. 
In  regard  of  the  firlt,  We  ought  often  to 
examine  our  felves,  in  order  todifcover  the 
Means  which  we  ordinarily  make  ufe  of 
for  thisEnd  ;  or  rather,  the  diverfity  of 
thefe  Means,  which  two  things  are  very 
difficult  :  Sirice  that  if  thefe  ways  are  ge- 
nerally the  lame.  Habit  (^  Cuftom,  which 
might  make  us  know  them  better,  hinder 
our  feeing  them  ;  even  as  we  cannot  well 
difcernObjcds  which  are  too  near  ourSight, 
or  as  we  do  but  little  examine  into  the 
Motion  of  the  Tongue  in  lpeaking,becaulc 
thefe  Actions  are  very  frequent  &  common 
with  us,  we  feldom  or  ever  think  on  them, 
Agaln,lf  thefe  ways  are  different,  certainly 
theTroubleofexamining  them  one  after  a- 
nothcr  will  be  very  great  :  Wherefore  I 
fay,  Tills  mud  be  done  often,  and  with  a 
great  deal  of  Care  and  Exaftnefs,  fo  as  that 
we  may  know  thcni  and  abltain  from  them. 
As  to  what  regar'^.s  the  Variety  and 
Number  of  Faults  which  we  tax,  we  may 
from  thence  infer,  That  every  Man  is  a 
Sinner,  that  the  Work!  in  general  is  very 
wicked,  and  that  therefore  we  ought  to  be 
on  our  guard,  that  we  be  not  corrupted  by 

cyil 


DETRACTION. 


33 


evil  Examples;   that  we  are  to  mourn  for  Sect.II. 
the  Vices  of  another,    without  detracting  w^'V^^ 
from  him.     We   fliould  pardon  all  Fauits 
in  others,    but  none  in   our   felves.     PVe 
Jhould  cauje  the  light  of  our  good  Works 
to  pine  forth  in  the  midfi  of  a   crooked  j^^^    ^^^ 
and '^eri^erfe  Generation.    By  this  Light 
wclhall  behold  the  Crimes  of  others,  with- 
out balely  reflecting  on  the  Criminals  :  As 
the  Light  of  the  Sun  dilcovers  to  us  the 
Stains  and  Spots  of  a  Garment   without 
confuming  it.     Zeal   and  Love   are  like 
the  Fires  'which  defcended  on   the  Ap^  Adi»  i.  ^^ 
files  without  fcorching  them. 

Since  witty  Methods  of  Detraftion  are 
nioft  dangerous  both  to  us  and  our  Neigh- 
bours, let  us  ufeourutmoft  Endeavours  to 
deliver  our  felves  from  them.  The  more 
flippery  the  Way  is,  the  more  cautious 
ought  we  to  be  leaft  we  fall  ;  and  the  more 
dangerous  the  Fall  is,  the  more  careful  we 
fliould  be  to  avoid  it.  We  wou'd  let  the 
World  fee  we  have  Wit  *  and  to  Ihew  it, 
we  lay  afide  all  Bowels  of  Pity.  Wewou'd 
have  it  known,  that  we  are  Owners  of  a 
Talent ;  and  by  it  and  for  it,  we  deftroy 
our  felves.  We  wou'd  pleafe  thofe  that 
liften  to  us,  and  thereby  draw  thcin  with 
our  felves  into  a  moll  dreadful Abyfs.  What 
al  Folly  !    What  a  Contradiction  ! 

Do     you    your   felves   reflect   on    the 

different  ways  of  back-biting,  juft   now 

D  men- 


34  ^  Jreati/e  againft 

Sect.  II.  mentioned  :  You  will  without  doubt  have 
^^orv-»  Time  and  Occafion  enough,  it'  every  Tjme 
that  you  hear  Detradioi ,  or  are  tempted^ 
thereto  your  felves,  you  wou'd  give  a  lit- ; 
tie  Attention.  Confider  that  the  Ways 
made  ulc  of  by  Detraftors  are  as  criminal 
asDetradioD  it  lelf :  Think  how  mean, 
ralcaily,  and  unworthy  of  a  Gentleman  and 
a  Chriltian  they  are. 

We  have  endeavoured  to  difcover,  as  far 
as  was  tho't  necefTary,  the  Ways  of  De- 
tradion,  (i)  With  reference  to  it's  Sub* 
jcct  and  Matter.  (2)  With  refpcdl  to  the 
Circumllances  by  which  the  Faults  &  Sins 
of  Men  are  Ipread  abroad.  (3.)  With  re- 
gard to  the  Means  and  Inftruments  em- 
ployed for  this  End  :  But  to  bring  the 
whole  to  a  narrowCompafs,  we  advife  you, 
not  fo  much  to  mind  the  Failings  of  Men, 
which  were  confider'd  under  the  iirft  Ar- 
ticle, as  their  good  and  commendable 
Qualities. 

This  Advice  being  followed,  we  Ih.iU 
have  no  need  to  warn  you  againft  the 
Means  of  fpeaking  ill,  which  were  men- 
tioned ill  the  two  following  Articles, 
Wlicn  this  Fire  has  no  more  Alatter  to 
feed  upon,  there  will  be  no  neccflity  of 
Contriving  Means  to  quench  it.  And  truly, 
what  can  be  more  wife,  what  more  realona- 
blc,  than  to  contemplate  Virtue,  rather 
than  Vice  ?    Is  it  not  much  more  lovely, 

much 


DETRJCflON.  35 

much  more  noble,  much  more  agreable  to  Sect.IL 
look  upon  fine  Flowers,  exhaling  a  fweet  ♦^•'V^^. 
and  charming  fmell,  than  upon  a  naufeous 
and  loathforhe  Sink  ^  In  a  word,  is  it  not 
vaftly  better  to  contemplate  the  Work  of 
GOD  in  good  Deeds,  than  that  of  the 
Devil  in  bad  ones  ? 

After  having  let  forth  Detradion  in  the 
Ways  wherein  it  is  praftifed  (  happy  if  we 
at  the  fameTime  can  be  made  to  abhor  it !) 
We  proceed  toaftiew  theNature  thereof  by 
it's  Sources  and  Caufes.  Thislhall  be  the 
Subjed  of  the  following  Seftion. 


SECT.    III. 

Of  the  Sources  of  DetraSilon. 
f  5£f  Jf  H  ERE  is  hardly  any   bet-  Sect.IH 


||f ^^^^f  ter  Way  of  finding  out  the 
SH  T  llS  Perfedion  or  Imperfedion 
%%,  ^®  of  ^  Thing,  than  by  confi- 
i^^^^i^$'^$^  dering  it  in  it's  Caufes  and 
%^%% ®^  Sources  •  theCaufe &C  Effect 
having  much  of  refemblance between  ihem. 
Thus  according  to  our  knowledge  ofGood 
andEvilin  it'sCaufes,in  a  Subject,  wx  Ihall 
love  or  hate  it  in  proportion  :  Andtofpeafc 
more  particularly  of  Detradion,  the  more 
Poifon  we  ftiall  remark  in  thcHead-Springs 
Da  thereof, 


3(5  A  frcatife  again  ft 

Sect.III  thereof,  th':  mort:  carefully  fliould  we  i- 
^■^^^^'^  void  drinking  of  the  Water  at  the  Foun- 
tains, which  by  their  Multitude  lorm  ^ 
dangerous  Lake  and  a  deep  Gulf.  More- 
over as  this  Heap  of  Waters  may  have  t\so 
fofts  of  Sources,  the  one  internal,  even  in 
the  Bottom  of  the  Lake  itleif;  the  other 
external  and  accidental^  in  like  manner 
we  find  external  and  internal  Sources  of 
Detradion,  which  we  fhall  treat  of  in  this 
Scdion,  beginning  with  the  firft. 

ARTICLE    1. 

Of  the  external  Sources  of  Detra^ion. 

WE  call  thcfe  exteinal  Sources,  which 
arc  not  properly  m  the  Heart  and 
Mind,  or  which  produce  Detraction  only 
by  Accident. 

Firfl  Source,     Profperity. 

One  faid  very  well,  That  Religion  has 
three  forts  of  Enemies,  Heretic ks,  Pcrle- 
cutors  and  Plealures,  and  that  the  lall  are 
the  moft  dangerous.  In  reality,  thefe 
Pleafures  have  produced  Hereticks  them- 
felves  ;  never  did  they  appear  in  fo  great 
Number,  as  after  \\\:xCo}iJtantinc  had  pro- 
cured 


DETRJCriON.  yr 

cured  the  Peace  of  the  Church,    and   filFd  Sect.  Ill 
It  with    Gifts    and  Riches.       Thefe  very  ^^"^^"^"^ 
Pleafures,    or  this  fame   Profpenty,   have 
very  often  rais'd  up  Perfccuiors  ;    Witncfs 
all  thole  Princes,  v/ho  have  extended  their 
Pcrlecutions  according  as  they  enlarged  the 
Bounds  ot  theirKingdoms.      And  to  apply 
this  to  my  Subje(!:t  j  ne\er  was  lefs  Detrac- 
tion feen  in  the  Church,  than  when  it  was 
moft   cruelly  harafs'd  and  corn  to  pieces  j 
becaufe  that  in  general,  Affliftions  Sc  Ad-^ 
verfity  fute  Piety  much  better  than  Prof^ 
perity,     and  particularly   in  Perfecution, 
we  have  other  Affairs  than  thole  of  De- 
tradion.     'Tis  then  we  return  to  G  O  D, 
and  with  earneft  Prayers  beg  of  him,   that 
his    Worfiiip  may  be  agam  eftablilhcd  : 
'Tis  then  we  endeavour  to  appeafe  him  by 
a  newnefs  of  Life  :    'T  is  then,  when  Dan- 
ger is  common  to  all  the  Members  of  the 
Church,  a  Man  wilhes   ihe  Happincfs  of 
all  thro'  Love  as  well  as  lutcreft,  iince  no 
good  can  happen  to  them,   but   he  muft 
•alfo  be  a  partaker  therein.     In  a  word,  no 
one  is  for    perfecuting  others,   by    back-^ 
bitings,  when  he  bimlelf  is  under  Perfecu- 
tion, unlefs  it  be,  that  he  is  willing  his  own 
Perfecutors  Ihoiild  fuffcr  by  it. 

But  now  Piofperity  makes  a  Man  look 

on  others  w'Ch  Haughtincfi  and  Contempt. 

(  And  what  we  have  laid  of  Prolperity  in 

a  gcncriJi  way,  may  be  applied  to  every 

D  3  particular 


"^8  j4  Treatifc  aga'tnfi 

Sect. Til  particular  Pcrfon   who  is  in  that  Eitate.  ) 
^'-^^"'T"^  A  Man  oftentimes  thinks  himfelf  the  bet- 
ter when  he  is  Riclier   than  others,  and  e- 
qually   iniults    their  miferies  and   failings. 
He   will   very  often  enlarge  the  one   and 
publilh   the  other.      Pleafure^^    ordinarily 
give  birth  to  Faint-heartednels  and  Indif- 
lerence  for  GOD's   Glory  and  our  Neigh- 
bour's Welfare.     Thus  Men  thro'  theCor- 
ruption  of  their  Hearts,   ufually  abule  the 
good  things  of  their  Creator.     Thus  thole 
who  under  Perfecuticn  wou'd  not  back- 
bite their  very  Perfecutors,have  in  another 
State,   fpoken  Evil  of  their   Neighbours, 
their  Relations  and  their  Benefactors. 

Second  Source,    Frcqueni;  Examples. 

We  have  already  noted,  that  the  Sin 
we  are  writing  againft,  is  very  conimon  in 
the  World  In  this  Section  we  fhall  fhew 
the  Rcaibn  why  it  is  fo.  It  is  lb,  bccaufe 
this  Sin  goes  unpuniflicd,  and  becaule  we 
are  engaged  therein  by  many  Pailions  and 
other  things.  This  being  laid  down,  we 
mull  alfo  luppoie  another  Truth,  namely, 
that  we  have  a  great  prcpcnlity  to  follow 
Cuftom,  antl  imitate  what  we  lee  practiced. 
Hence  it  comes  to  pais,  that  many  times, 
Examples  engage  us  to  do  thii.crs  for  which 
at  firit  we  had  much  Indifference  and  even 
an  Averfion.     How  then  fliouM  yx  be  a- 

blc 


DEfRJCriON.  30 

Sect.III 
ble  to  avoid  imitating  a  Vice,  to  which  we  v^^  ^< 
have  fo  much  Inclination  as  that  of  De- 
tradion,  and  which  fuits  fo  well  with  our 
natural,  that  is,  corrupt  Diipofition  ;  What 
adds  ftill  more  force  to  thefe  Examples  is, 
that  they  come  from  thofe  who  are  accoun- 
ted Gentlemen,  and  vvho  truly  wou'd  be 
'afliamed  to  do  an  Injury  to  a  Neighbour 
in  any  other  of  his  Goods,  befides  that  of 
his  Honour  :  Men,  who  are  led  on  to  de- 
tract:, only  bccaufe  they  don't  really  reflect 
on  the  'Evil  that  accrues  thereby  to  the 
Perfon  detraded. 

A  Third  Source,     Impunity. 

There  is  certainly  nothing  more  capable 
of  encouraging  a  Crime,  as  Men  are  now 
difpofed,  than  Impunity.  Perhaps  there 
are  forfie  who  think  that  Detradion 
does  but  little  hurt  toSociety,  becaufc  the 
Overfcers  and  Managers  thereof  do  permit 
it.  However  it  be,  this  is  certain,  that 
when  Men  have  no  outward  Bridle  to 
curb  them  in,they  give  up  themfelves  with 
Frenzy  to  their  Vices.  When  publick 
Pcrfons  do  not  punifh  them,  nor  private 
Perfons  ihame  them,  they  are  no  longer 
kept  within  the  Bounds  of  Duty^  by  thefe 
Confiderations,  which  might  where  they 
have  there  di  e  Weight,  hinder  them  from 
falling  into  Vices  and  Excelfcs,  There  is 
D  4  no 


40  A  freatife  againfi 

Sect. Ill  no  need  of  proving,  that  Detraction  is  not 
^■^^"Vv^  panilhcd  by  Magiltrates  •  This  is  notori* 
oufly  evident,  and  if  you  except  that  De- 
traction which  ftrikes  at  Sovereigns,  we 
can't  ( I  believe, )  find  an  Example  to  the 
contrary  in  this  Age, 

A  Fourth   Source,       T'he  Eaftnefs  of 
Detra^ion. 

One  Source  of  this  Sin  is,  that  it  cofts 
neither  Money  nor  Trouble  to  commit  it; 
Whereas  a  Man  can't  oriiinarily  ^^/  druuk 
without  laying  out  his  Caih.  In  like 
manner  the  covetcous  Periun  can't  hoard 
up  his  numeious  Treafurcs  without  Sweat 
and  Fatigue.  On  the  contrary,  it  is  ealy 
to  detract  in  rcpcfe,  and  free  from  the  Toils 
?nd  Vexations  of  the  other.  Thus  a  co- 
vetcous Man  may  well  be  a  Detractor, 
tho'  we  Icldom  ice  him  a  Drunkard  or  a 
Wliorc-Maiter.  What  renders  this  Sin 
ftill  more  common  is,  that  it  may  agree,  at 
leait  in  feme  manner,  with  all  other  Vices, 
whereas  there  are  many  others  which  are 
incompatible,  as  wc  have  already  fhew  n. 

A  Fifth  Source,     The  frequent  Occafions 
that  -zvc  luivefur  Detrauiion. 

There  ?.rc  an  infinity  of  thefeOccafions, 
Hs  w:]l  wii'.i  rcgaid  to  the  great    I'^upiber 

of 


DErR^criON.  41 

of  Faults  obfeivabie  in  our  Neighbours, Sect.IH 
as  with  refpcct  to  the  Eafinels  of  pradi-  ^-^^^^"^ 
cing  this  Vice ;  and  alio  with  reference  to 
the  vail  Number  of  Perfons,  who  arc  ever 
ready  to  hften  to  and  commend  defamers. 
Having  in  another  Part  of  this  Tr^jatile, 
already  fpoken  of  thefeOccafions,  we  Ihall 
not  any  longer  Hop  here. 

We  do  not  here  fpeakof  the  Sources  of 
Corruption  in  general  ^  becaufe  that,  altho' 
thofe  of  Detradion  make  a  gonfiderable 
part  of  this  Corruption  which  reigns  to 
this  Day  among  Chrifti^ns,  ytt  thiswou'd 
parry  us  too  far  from  our  Subjed  •  befides, 
that  they  have  been  very  w^U  handled  in 
the  laft  Age. 

ARTICLE  7/;' 

Of  the  internal  Sourees  of  DetraHion^ 

\\J  E  call  thofe  internal  Sources  which 
^^  are  found  in  the  very  Perlon  of  the 
Detrador,  whereas  thofe  we  have  fpoken 
of  in  the  preceeding  Article  refer  to  fome 
external  Circumftances. 

The  Firft  Source,  Original  Sin. 
There  is  no  principle  more  deeply  root- 
ed in  the  Heart  of  Man,  than  this  Sin,fince 
it  was   enfolded  therein  even   before  his 

Birth. 


41  ^  Treatf/e  agaitijt 

feaeT.TII  Birth.  Behold^  fays  David  on  this  Sub- 
^ryv^  jeft,  /  uuas  Jhapen  iti  biiqntty^  a  fid  in  ^m 
*  *^'*  ^  did  my  Mother  conceive  me.  Alter  the 
fall  of  our  iirft  Parents,  the  Earth  became 
covered  with  Thorns  and  Thirties  and  vc- 
nemousReptiles,  and  filFd  with  evil  Roots 
which  remain  until  this  Day,  notwith- 
ftanding  theDeluge,  which  one  wou'd  have 
tho't,  Ihou'd  thoroughly  cleanfe  it.  In 
the  like  manner,  the  Heart  of  yldnm  was 
full  of  the  defilement  of  Sin,  which  he  has 
tranlmitted  to  his  Pofterity.  Righteous 
KojL\  the  fecond  Father  ot  Mankind,  was 
not  exempt  therefrom,  nor  wv.fh'd  clean  by 
the  Baptifm  of  overflowing  Waters.  He 
left  to  his  Children  what  he  had  himfclf 
received  from  yldam. 

Some  pretend,  that  our  Inclination  to 
Evil  arifes  only  from  the  Examples  that 
are  daily  fet  before  us.  I  confefs,  as  has 
been  already  fhewn,  that  Examples  greatly 
contribute  thereto,  but  1  deny  thatExam- 
ples  do  all  intirely  ^  or  elfc  let  any  one  tell 
me,  what  Example  of  Murder  had  Cam 
Q^^  g.  before  his  Eyes,  when  he  flew  his  Brother 
u^bel.  True  indeed,  he  had  feen  the  Dif- 
obedience  of  his  Parents  ;  but  it  was  ahb 
from  this  very  Difobcdicnce  to  the  divine 
Laws,  from  this  very  Sin  of  the  hi  ft  Irlia- 
bitants  of  theWorld,  that  the  Source  of  all 
our  Vices  arifes. 

Having 


DET'RACflON.  43  \ 

Having  thus  fhewn  the  general  principle  SectJU 
of  Sins,  of  whofe  Number  Detraaion   is  ^-^^^"^ 
one,  let  us  fee  more  particularly  how  this 
arifes  from  that  fatal  and   communicative 
Fountain. 

Here  is  the  Reafon  thereof.  If  Jdam 
had  notfinn'd,  all  his  Vofterity  had  been 
faultlefs  and  confequently  none  could  have 
detrafted,  and  being  all  exempt  from  Sin, 
we  Ihould  have  been  fo  far  from  detracting, 
that  we  ftiou'd  have  had  an  ardent  Love  for 
one  another. 

But  infteadofthis,  fome  would  think, 
that  the  Tongue  of  the  Serpent  which  did 
fo  much  evil  to  our  firft  Parents  has  pafled  ^  -'^^ 
from  the  Tempter  into  the  Tempted,  and 
their  Off-fpring.  Thefe  Men  endeavour 
to  do  as  much  Mifchief  to  each  other  by 
their  Tongue,  as  Satan  did  then  by  his. 
They  don't  feel  themfelves  fufficiently 
wounded  it  feems,  and  wou'd  perfefl  the 
Wounds,and  make  them  ftill  deeper.From 
what  we  have  faid,it  appears,  that  this  firft 
Sin,  which  ought  to  be  lookt  upon,  or  at 
leaft  underftood  and  fappofed  as  one  of  the 
Caufes  of  all  Vices,  Ihould  moreparticularr 
ly  be  accounted  a  Source  of  that  Vice  we 
are  arguing  againft 

The  Second  Source,  Idlenefs. 
The  Mind  which  often  times  avoidsLa- 
bour,    will  neverthelefs  be  bufied  about 

fomething 


44  \A7icatif(S  again/l 

Sect.III  fomething.     Wherefore  if  it  finds  nothing 
^"^^^^  in  it's  own  proper  Fund  for  Amufcmcnt,it 
will  meddle  with  other  Men's  Aifairs,  and 
mike  them  it's  own.       Wile   and  happy 
indeed,  if  it  intermeddled  only  to  plcalurc 
them  !     But  this  it  does  not.     As  Idienefs 
is  an  evil  Source,  it  can  produce  only  evil 
Effects.     Thus  many  will  pry    into  their 
Neighbours  Life,  only  to  pick  Faults,  and 
then  expofe  them  to  the  World.     Now  to 
prove,  that   Idienefs  produces  Detraction, 
we  fhall  bring  the  Teftimony  of  S.  Pauly 
and  our  daily  Experience.       The  Apoftle 
fpeaking  of  certain  Widows  of   his   time, 
;Tlm.j.i3fays,   j4nd  uoithal  they  learn  to  be   idUy 
twanderingfrom  Houfe  toHouJe  \  and  not 
only  idle^but  tatlcrs  aljd,and  Bufehod'tes^ 
freaking  thi?igs  "which  they  ought  not. 
And  does  net  Experience    teach  us,  that 
thcfe  things  arife  fromabufive  Difcourle  ? 
Perhaps  feme  who  rcfomble  thefe  Widows 
■ftrou'd  juftify  themfelves  by  the  Purity  of 
y  their   Intentions,   which    arc  not  to    hurt 

*■  their  Neighbours  in  the  kaft,   but  only  for 

Paftime  and  Diveriion. 

I  anfwer.  That  it  is  the  fame  thing,  let 
the  Intentions  of  aBack-bitcr  bt  what  they 
f  wiil,  fincc  a  Man's  Reputation  is  after  the 

fame  manner  wounded  And  again,Time  is 
a  thing  too  dcar,too  precious  and  too  irre- 
parable, to  be  fpcnt  in  unpratitablcnefs, 
much  Ids  evil  things.     Let  us  rather  hear 

ihc 


the  Apoftlc's  Exhortation,  Redeem  the  Sect.III 
Ttme^  becaafe  the  Days  are  Evil  •    Evil  oO'^ 
inaihiuch  as  they  are  Ipent  in  Sin ;  Fjuily  ^  '  ^'  ^ 
becaafe  they  will  one  Day   prove  fatal  to 
thofe  who  have  fpentthem  foill  •  at  leaft  if 
they  do  not  repent  in  the  time  aliowy  them 
therefor.     Let  us  not  then  add  the  Sin  of 
Detradion  to  all  other  Sins  we  commit. 
Still  furthei*,  the  Rcpntation  of  our  Bre- 
thren is  too  touching,  too  afiecting  to   be 
raviflied  from  them,  only  that  we  may  be 
the  pleafured  and  diverted  at  their  Coft. 

A  Third  Source,    Impudence, 

To  be  convinced  of  this,  we  need  only 
confider  how  neceflary  Impudence  is  in  or- 
der to  detrad  with  fo  much  Tranfport  af 
many  do  :  And  moreover  it  is  certain, 
that  Baftifulnefs,  which  is  oppofed  to  Im- 
pudence, Ihuts  the  Mouth  in  making  the 
Mind  fubmiffive.  In  fuch  a  ftate  as  this,  a 
Man  wou'd  be  fo  far  from  hurting  his 
Neighbour  by  Detradion,  that  he  wou'd 
not  dare  to  be  feea  ia  it.  It  is  often  the 
tho't  of  his  own  Failings  that  produces  this 
baflifalnefs.  Certain  it  is,  that  Modefty  is 
fo  commendable,fo  excellent  and  fo  contra- 
ry to  Impudence,  that  it  is  a  conftant  Bar 
to  back-biting.  Thefc  latter  therefore 
poffefs  tv  o  greatVrtues,  Modefty  and  Cha- 
rity, while  the  former  have  two  great 
Faults,  Impudence  and  Detradion. 

A 


4<J  -'^  freatifc  againji 

Sect.TH   a  Fourth  Source,  "the  Itch  of  Talking. 

There  are  thofe,  whofe  Genius  is  fuch, 
that  they  will  talk  at  any  rate,  of  any 
Thing,  and  after  any  manner.  Solomon 
Prov  10.14  ^P^'^^^^S  of  thefePerfonSjfays,  that  in  the 
multitude  of  words  there  wants  not  Sin. 
X  Tim  4  5«  Paulfpeals  of  Itching  Ears  •  We  may 
fay  alio,  that  there  are  Itching  fongues^ 
If  we  do  but  know  the  Pradice  of  the 
World,  we  cannot  be  ignorant,  that 
Detraction  makes  the  greateft  Part  of  their 
Difcourfe,  and  fo  is  the  Sin  which  they  of- 
teneft  commit- 
As  Men  have  not  in  themfelves  a  Fund 
fufficient  for  continualConverfation,  or  ra- 
ther motion  of  the  Tongue,  io  thatfome- 
times  they  muft  be  fiicnt,  they  greedily 
lay  hold  on  ail  occafions  which  the  Faults 
of  otiiers  furnilh  them  withal.  They  are 
afraid,  it  lecms,  of  being  prevented  by  o- 
ther  Detradors,  and  haftcn  to  hinder  them 
with  as  muchcagcrncfsas  a  Courtier,  who 
is  going  to  carry  his  Prince  the  news  of  his 
Enemies  overthrow. 

Tis  true,  thcfc  Men  very  commonly 
fpeak  without  any  defign  of  offending  or 
hurting  any  Perlbuj  and  there  is  more  Im- 
prudence than  Malice  difcovcr'd  in  their 
Proceeding,  butnevertheleis  it  isnot  with- 
out Faults.  Are  not  theic  two  very  con- 
fiderableFaults,  not  to  know  how  to  be  fi- 
icnt, nor  to  fpeak  well  ?  A 


DETRACTION.  47 

A  Fifth  Source,  Drunlennefs.         Sect.IH 

From  hard  drinking   comes  Drunken- 
nels,  and  from  this  Detraction.      There  is 
I'ruth  in  IVine^  we  fay,  and  this  makes 
Perfons  eloquent  in  back-biting.      The 
Words  oi  Seneca  may  ferve  for  a  Proof  of  Eyift^  85*: 
this.    As  new  JVine  burfis  the  Cask^and 
the    Heat  catifes  it  to  afcend^  fo    the 
Strength  of  fVine  is  fuch^  that  it  re'Deals 
and  dijcovers  the  greateji  Secret.  So  that 
altho'   we  be  not  inclined   to  Detradion, 
yet  Winefliall  taife  it  in  us.     But  we  have 
an  Authority  incomparably  beyond  that 
of  the  PhiloJbpher^cYcn  Davidy  who  fays, 
They  did  tear  me  and  ceafed  not^  with\^f/'^'^'^* 
hypcritical Mockers  inFeaJts :  theygna/h" 
ed  upn  me  ^ith  their  leeth.      It  is  e- 
qually  true,  to  fay,  that  Railers  arcLovers 
of  their  Belly,  and  Lovers  of  their  Belly 
are  Railers.     This  the  fame  Prophet  con- 
firms elfewhere,  when  he  complains,  l^hat  pf^i.^o  i^. 
he  was  the  Song  of  the  Drunkards.  This 
is  a  Truth,  whichExperience  clearly  fliews 
and  it  was  on  this    Experience,    that  the 
Prophet  and  the  Philofopher  founded  their 
Words.     There  are  too  many  perhaps  who 
knew  experimentally,  how  fatal  and  terri- 
ble are  thofe  Evils,    which  Tippling   and 
Drunkennefs  produce  j   fuch  are  Sicknels, 
Brutilhnefs,  Poverty,   Quarrels,  ^c.  but 
perhaps  they  have  not  yet  fufficiently  re- 
marked, 


48  A  Treatife  againU 

Sect.III  marked,  how  dangerous  this  V?ce  is  to  ou^ 
^^"^^^  Neighbours,  and  to  thofe  who  arc  not 
Drunkards.  This  is  what  I  would  have 
obfervcd. 

A  Sixth  Source,  Soft  and  effeminate 
Complaifance 

From  this  it  arilcs,  That  wc  fubfcribe 
to  all  that  Detractors  fay  •  that  we  favour 
them  j  that  we  confirm  them  ^  that  we 
take  up  their  Words  ;  that  we  enhance 
them  ftill  more  ^  that  we  call  Good,  Evil, 
and  Evil, Good,  altho'  we  have  nolntercft 
in  lb  doing,  bat  arc  only  guided  by  the 
Pleaiure  of  pafling  for  complailant,  be- 
caufe  V.  c  know  thofe  of  a  contrary  Difpo- 
fition  are  always  blamed.  One  oi  the 
Reafons  why  we  fee  more  Detractors  a- 
mong  great  Men,  than  elicwhere,  arilcs 
from  this  iataland  barbarous  Complaifai  ce, 
which  is  lo  much  encouraged  among  them. 
There  is  no  one  but  whateafily  ICQS^  how 
mean,  Ihamcful,  and  wicked  it  is,  thus  to 
make  our  Kcalbn  and  Conicicncc  buckle  to 
the  vicious  and  corrupt  Opinionsof  others, 
and  fo  to  make  our  felves  Slaves  to  the 
Humours  of  other  Pcrfons. 

A  Seventh  Source,    A  contradi^ory 

Spirit. 
On  the  other  Hand,    Wc  fee  Peifons 
of  a  quite  contrary  Humour.  Their  Tem- 
per is  Ibcontradidory,  that  it  is  fufficient 

Realbn 


DEfRj^criON. 


49 


Reafon  for  them  to  cry  a  Man  down  only  Sect.III 
becauie  another  commends  him.  This  they  V^^V^ 
do  only  to  contradid  and  gainfay  the  Sen- 
timents &  Praifcs  of  others  :  Which  ought 
to  be  as  much  condemned  as  it  is  blame- 
worthy. Happy  thole  who  can  keep  a 
Medium  between  thefe  two  Vices  ! 

An  Eighth  Source,  Levity  and  Gaiety. 

Ask  many  who  detract  why  they  do  fo, 
and  'tis  with  much  difficulty  they  can  tell 
why,  fince  they  hardly  know  the  reafon 
themfelves.  Thefe  are  Perfons  driven 
uoith  every  Wind^  never  fix',  many  Times 
ignorant  of  what  they  love  or  what  they 
hate.  They  fpeak  good  or  evil  of  others, 
without  knowing  any  reafon  of  this  dif- 
ference, and  are  fure  to  blame  to-morrow, 
what  they  extolf  d  to  the  very  Clouds  tliis 
day.  In  a  word,  Their  whole  Life  is  but 
a  train  of  Inconfiderations  and  Inadver- 
tences ;  from  whence  it  comes,  that  they 
back-bite  without  any  other  reafon,  than 
that  of  an  Occafion's  prefenting.  The  bare 
Defcription  of  Men  of  this  Charader  fuf- 
iiciently  Ihews  how  ridiculous  and  unrea- 
fonable  they  are. 

A  Ninth  Source,    Rajh  Judgments, 
Under  theie  rafli  and  evil  Judgments,  \ 
comprehend  Prejudices  and  Sufpicions   in- 
E  jurioui 


JO  A   freatife   againfi 

SfctJII jiirlous  to  our  Neighbours.  Wc  fhall  rea- 
dily lee,  Tliat  thcle  are  a  Source  ot  De- 
traction, when  we  rtfltct  and  confidcrthut 
the  puL  lick  Judgments  wc  pals  againllany 
one,  have  been  prccceded  by  particular 
Jirdgnicn's  of  his  Conduct  in  our  own 
Muid.  The  Adion  of  the  Soul  precedes 
that  of  the  Tongue,  which  is  but  an  Or- 
gan. Again,  Thcle  Judgments  being  for- 
med on  a  want  of  Charity,  they  are  produ- 
ced by  this  lame  Default.  Morcover,lhel€ 
Judgments  arc  a  pure  Detraction  when  de- 
livered before  \wtnels.  "  We  reckon  that 
*^  a  Man  don't  fully  act  the  Hiiii)rtan  w  hen 
^  he  barely  relates  Things  as  they  were 
"  tranlacted  ;  therefore  we  account  it  his 
"  Duty  to  give  his  own  Remarks  and 
"  Judgment  upon  them,  lays  a  modern 
Author. 

A   Tent.h  Source,  Curkfity. 

They  wko  have  this  Fault,  get  an  cx- 
acT:  Intormation  of  every  ones  Behaviour, 
a-ndifitlb  happen,  that  they  can't  learn 
iu  ni  one  Perlon  all  that  they  wou'd  know, 
they  go  irHmediatcly  to  another  and  tell 
hini  all  they  have  before  heard,  hereby 
to  learn  more,  and  be  inltruded  iu 
w  hat  tlicy  C(Mi'd  not  know  by  means  ot  the 
firft.     But  thcfe  Peilbns  don't  diif<r  much 

fiom 


D  E  r  R  J  c  r  I  o  n:         51 

from  thole  (J/.P^^/ fpeaks  of  in  his  fecond  Sect.III 
Epiftle  to  fimothy^  "who  are  ever  lear7i-  VtiCY? 
ing^  f?ut  never  able  to  come  to  the  know- 
ledge of  the  T^ruth  :  I  mean,  to  the  Truth 
of  the  Gofpel,  which  condemns  this  Curi- 
ofity,  (  as  we  Ihall  fhew  hereafter,  )  what 
encreafes  this  Sin  is,  that  it  provokes  thofe 
to  detra  ,  whom  we  inform  of  our  Neigh- 
bours ill  Conduft. 

Even  in  this  World,  thele  Perfons  are 
look'd  upon  with  Contempt,  and  often- 
times receive  affronts.  Nay,  They  thcm- 
felvesconfefs  theirCuriofity  tobe  unbecom- 
ing, when  they  fay,  (as  they  often  do  )  If 
I  an't  too  inquifitive,  1  fhould  be  glad  if 
you  wou'd  tell  me  how  this  Affair  was 
carried  on. 

An  Eleventh  Source, .  jContempt. 

The  Contempt  we  ihew  Perfons  is  alfo 
another  Source  of  Detraction  and  Way 
whereby  we  back-bite.  For  why  do  wc 
fpeak  contcmptuoufly  of  our  Neighbours, 
unlefs  it  be  to  leflen  their  Credit  wtri 
thofe  that  hear  us  ?  Why  ftiould  wc  talk 
in  a  degrading  way  of  them,  unlefs  on  ac- 
count of  their  Failings,  which  render  thena 
contemptible  to  us,  and  which  wc  thereby 
dilcover  ? 

I  fay  further.  That  when  we  back-bite 

any  Perfons^    it  is  plain  that  we  are  very 

E  2  willing 


52  A   freatife  ajiainjl 

Sect.III  willing  to    make  them  as  contemptible  to 
'^^^'^r^  others,   as  they  arc  to  our  Iclvcs.     This  is 
what  infallibly  iollows  on  Detraction. 

I  add.  That  we  don't  detrad  from  thofe 
we  have  a  Rdpedi  for;   it  muft  then  fol- 
low, that  Dilrcfpeft  produces  Detrafticn. 
Prov  14.  Solomon  ranks  Dilrelpcct  among  Sins,whcn 
21.  helays,  He  that  defpfeth  his  Neighbour 

Jinncth.  Moreover,  it  is  a  very  vile,  ri- 
diculous arid  mean  way,  to  fall  upon  thole 
whom  we  iniinuate  to  be  lb  mean  as  not 
to  dcicrve  to  be  taken  notice  of. 

A   Twelfth   Source,     "fhe   Corruption 
and  Inhnrnantty  of  DetraBors. 

JESUS  CHRIST  attributes  the  want 
of  Love,   under  which  is  included  Detrac- 
tion, to  the  Corruption  of  Men,   BecauJCy 
Ma      1    ^^T^  '^^'  Iniquity  jh all  abound^   the  Lov^ 
IV '^  '*  ^  '  of  many  jhall'wax  cold.   This  is  apparent- 
ly what  Solomon  means,  when  he  lays,  jin 
Prpv- 1^,  ^f^jgQ^ly  ^/j,;   d/ggeth  ap  Evil -^  and  in 
his  Lips  there  is  a  burning  Fire.  What 
evinces  this   is,  That  there    is  no  wicked 
Mm,  who  examines,  pryes  into,  and  fear- 
chcs  after  the  Knowledge  of  other  Men's 
Failings  more  than  Detradors  do  ;     it  is 
from  this  very  Icarch  that  Dctra^lion  be- 
comes ib   very   common.     And   this  hath 
been  very  juftly  compared  to  Fire  by  the 

]im,ii.y.  Apoftle  James. 

In 


DETRjlcriON. 


53 


In  a  word,  if  a  good  Man  from  the  good  Sect.UI 
Treafure  of  his  Heart  brings  forth  good  \f^'^^^ 
Things,  and  an  evilMan,  evilThings,  what     "^"'^^^ 
muft  he  be,   who  from  his  Heart  brings 
forth  Things  fo  very  pernicious  as  Detrac- 
tions ?  What  elfe  can  he  be  called  than  an 
evil  Pcrfon,  yea,   that  evil  Peifon,  whom 
Solomon  fpeaks  of?  Let  us  be  a  little  more 
particular,  a  wicked  Man  is  hafty, revenge- 
full,  ^c.    Qualities  very  proper  to  pro-* 
duce  Detraftion.     Again,  Accufed  by  his 
own  Confcience,  he  thinks  all  the  World 
accufes  him,and  accordingly  is  always  ready 
to  Ipeak  evil  of  thole,  whom  he  fancies 
wou'd  treat  him  fo,  if  Occafion  prelented. 
Uefides,   there  are  thofe  who  detraft,    en- 
deavouring thereby  to  excufe   their   own 
Faults,  and  to  call  their  Sins  on  the  Mul- 
titude of  thole  who  are  fubjed  to  the  fame 
Vices.    Thus  you  may  fee  voluptuous  and 
coveteous  Peifons,   who  to  palliate  theiu 
own  bafe  and  fliameful  Adlions,  do  with 
Pleafure  tell  of  thofe  who  refemble  them 
therein  ;  and  ftrive  to  aggravate   the  Sins 
of  otherSjthat  fothey  may  lelTen  their  own. 
Again,  you  will  meet  fomePerfons  who  to 
free  themfelves  from  the  blame  due  to  their 
exceffes,  accuf(?  others  of  Faults,    not    the 
fame  with  their  own,  but  which  may  fervc 
as  a  covering  for  them.     In  a  word,  theie 
is  in  the  moft  of  Detractors,    a  cruel  and 
lavage  humour,  fuch  cs  mat  of  the  Lion 
E  ^  auiong; 


54  ^  T'realifc  aga'mH 

Sect. Ill  among  Bealls,which  urges  them  on  to  De- 
^-^"^^^''^  tradion.  You  may  find  lach  as  I  am  Ipcak- 
ing  of,  who  without  Reafon  or  Intercft, 
take  a  peculiar  delight  in  cvcryThing  that 
miy  hurt  others,  whole  grief  is  their  joy, 
and  who  doubly  rejoice,  when  they  are 
by  their  Detractions,the  Inftruments  there- 
of. I  mean  thole  mcrcilefs  Wretches,  who 
never  knew  Chriftian  Love  :  who  never 
commend  but  with  Reluctance,  and  in  fuch 
an  awkard  Way,  that  it  feems  they  give 
their  confent  thereto,as  tho'  it  were  a  great 
Favour  done  to  thePerfon  fpoken  of.  But 
altho'  it  were  a  Favour,  the  malicious  Air 
with  which  you  Confent,  wou'd  greatly 
diminiih  it's  Worth. 

A  Thirteenth  Source,  Ingratitude. 

Some  Pcrfons  fpeak  ill  of  Benefactors, 
that  they  may  extenuate  the  Obligations 
they  arc  under  to  them,  by  fliewing,  that 
the  delbcls  apparent  therein,  m.ake  them 
unworthy  of  any  acknowledgement.  Thus 
tliey  Ihew  thcmfelves  ungrateful  by  en- 
deavouring to  prove,  that  they  might  be 
fo.  An  unthankful  Man  is  like  a  Rofc^ 
budi,  which  pricks  both  him  that  plants 
It  and  niiH  that  gathers  the  Role. 

A  Fourteenth  Source,  Intercjl  and 
C'rjcicoufiicfs. 
C'vctconfncls^  according    to    St.  PauPs 
*'^  '^•'  *"  cxprclh  n,  is  tic  Root  of  all  E'Jil  -,  con- 
pro  vcd. 


DETRACriON.  S3 

fequently   of  Detraftion,   as  may  be  thus  Sect. Ill 
proved.     A  coveteous  Man  to  conform  to  ->""v->*/ 
the  great   Ones,  from  whom  he   expedis 
Wages  &C  Penfions,  and  to  pleafe  them,  de- 
tracts from  all  thofe  they  are  difpleafcdvvith. 

Another  will  decry  the  Condud  of  a 
Perfon  raifed  to  a  gainful  Poft,  thereby  in- 
finuating,  that  the  Man  does  not  deferve 
it,  but  that  he  himfelf  merits  it  much  better. 

There  is  nothing  more  common  tlian  to 
hear  Perfons  of  the  fame  Profeffion  back- 
bite each  other.  They  will  fay  all  the  ill 
poflible  of  thofe  who  exercife  the  lame 
Calling  with  themfelves.  To  bring  or  keep 
Cuftomers  to  themfelves,  and  fo  hinder 
them  from  going  ro  others,  they  will  re- 
prefent  them  as  knavilh  &  cheating.  Who 
does  not  fee  that  it  is  not  the  Love  they 
have  for  Cuftomers,  which  makes  them 
talk  afifer  this  manner  but  only  a  Defire  of 
Gain  ? 

Wou'd  you  know  why  many  Folks  will 
talk  fo  difadvantageoufly  of  a  Poor  Man's 
Conduft  ^  it  is,  that  they  may  not  be  bla- 
med for  not  helping  him  by  their  Chiiity, 
as  tho'  he  did  notdeferve  it.  By  thistlicy 
pretend  to  juftify  their  hard-heartednefs. 
And  tho'  we  ought  not  to  give  without 
Diftinction,  the  Faults  of  the  Poor  are  ra- 
ther the  pretence,  than  the  Rcafon  wiiich 
hinders  us  Irum  doing  them  good. 

E  4  Do 


56  yi  JrccHtJe   againfi 

Sect. Ill  Do  we  not  fee,  That  after  Iiaving  fpo- 
"^^^^^^  ken  ill  of  a  Mancontrary  to  our  Intcrcft, 
we  again  prailb  him,  if  he  takes  to  our 
fide  ?  An  evident  Sign  that  we  talk  ac- 
cording to  our  own  Interefts.  In  a  Word, 
We  may  make  an  intereftcd  Man  fay  any 
thing  againft  the  Reputation  of  his  Neigh- 
tours,  who  loves  nothing  of  them  or  in 
them  but  their  Money,  lo  blinded  is  he 
with  a  Defire  of  heaping  it  up.  I  believe 
then  that  when  the  Holy  Scripture fo  fre- 
quently threatens  covetous  Perfuns  with 
Hell,  it  is  partly  becaufe  Avarice  breeds 
Detraction:  And  that  Dctradion  is  fo  fre- 
quently condemned  by  theWord  of  GOD, 
becaufe  it  has  Avarice  for  it's  Principle  and 
End. 

A  Fourteenth  Source,  Hypocrijy. 

Detractors  wou'd  make  thofe,  before 
whom  they  detract,  believe,  That  they 
themlclvcs  arc  very  lar  iVom  the  Vices 
they  blame  in  others,  it  being  unnatural 
to  fpeak  ill  of  thole  whom  we  rckmble  ; 
altho'  oftcrtlmes  they  have  the  very  fame 
Faults.  Is  not  this  pure  Hypocrify  ?  Still 
farther.  The  Words  they  make  ufe  ©f  ior 
Detraction  fufilcicntly  fliew  on  various  oc- 
calions,  iluc  Hypocrify  is  the  Source 
r ov.  ir.  j-jj^.^eof  Jri  Hypocrite  ijuith  his  To/i^uc 
dntro)S  biS  ^cf^hbuitryW^^s  ^qIowqtl  His 

ll'^rds 


JVords  were  fofter  than  Oily  yet  were  Si.cT.lU 
they  drawn  Swords^  faid  his  Father  before  pfQ^, 
him.  Detradion  is  an  Hypocrify  which 
conlifts  in  Ipeaking  well^  (  for  what  is 
there  better  than  to  fay  the  Truth  ?  )  and 
it  confills  alfo  in  doing  ill  •  (  for  what  is 
there  worfe  than  to  deftroy  the  Reputation 
of  our  Brethren  ?  ) 

Hypocrify  leads  to  Hell  by  the  way  to 
Heaven,     ^  How  am  I  troubled,  fays  one, 

*  for  the  Love  Ibear  Mr.  N that  he 

*  ftiould  commit  fo  bale  an  Aftion  as  that 

*  I  fhall  acquaint  you  with  !  "  Are  you 
troubled,  O  perfidious  Man,  and  yet  will 
you  encreafe  his  Shame  by  publifhing  it ! 
Perfons  of  this  Charader  wou'd  feem  wil- 
ling to  hide  the  Thing,  but  they  foon  fuf- 
fer  themfelves  to  be  overcome  by  Quefli-  - 
ens  and  Entreaties.  They  wou'd  apparent- 
ly excufcthofe  they  fpeak  ill  of  ^  but  truly 
the  furefl  way  of  excufing  is,  not  to  ac-» 
cufe  them. 

What  ftill  further  provesthe  Hypocrify 
of  thefe  Men  is,  That  no  fooner  Ihall  they 
meet  a  Pcrlbn  abroad,  whom  they  have 
been  juft  before  back-biting,  Uit  they  will 
make  him  a  thoufandOffers  of  Service,  and 
xedoubled  Proteftations  of  a  tender  andfm- 
ccre  Friendfhip.  If  this  be  not  after  ha- 
ving detracted,  it  will  be  perhaps  before: 
Like  thole  Pagans,  who  adorn'd  the  Vidims 
ready  forSacrilice;WithGarlan(k  ofFlowers, 

or 


jS  ^4  freatifa  againjl 

Sect.III  or  the  Jews,    who  after    having   rcfolvcd 
^^^'^^^"^  the  Death  of  our  Saviour,     as    of  an  infa- 
johA  i:?,i  ^^^^5  Perfon,    cloathcd  him  with  a  Purple 
Robe,   the  Mark  of  Royalty. 

As  the  Words  8c  Adions  of  Hypocrites 
arc  very  bale  fo  they  are  very  dangerous, 
becaufe  it  looks  by  thefe  affected  Difcour- 
i^^^  as  tho'  it  were  only  the  Power  of 
Truth  which  made  them  talk  thus,  and 
confequcntly  they  produce  a  very  terrible 
EfFed  on  the  Hearer's  Mind,  to  the  pre- 
judice of  our  Neighbour's  Reputation.  In 
a  Word,  The  Devil  is  never  more  to  be 
feared  than  when  he  transforms  himfeJf 
z  Cor.  II.  i/jia  an  ylngcl  of  Light.  GOD  condemns 
and  forbids  Hypocrily  in  fo  many  places 
of  his  Word,  that  it  wou'd  be  tedious  to 
mention  them  all.  You  may  fee  hereupon, 
Jol^iS'34-  Pfalm  ^1,2,  Matth,6.2.  Marie 
7.  6.  6Cc.  From  which  places  it  appears, 
that  when  we  wou'd  abufe  others,  wchurt 
our  fclvcs. 

A   Sixteentli    Source,    y^  f^lfi  and  blind 
ZcjI. 
A  blind  and  ialfc  Zeal  for  Religion  and 
our  own    Party    oi'tcn  caufcs  Detraction. 
We  think  to  do  G  O  D  Service   by  hurt- 
ing thcReputation  of  thole  whom  wc  llip- 
pofe  to  act  contrary  to  his  Glory.     And  a 
Man  ofthii,  Character  fpeaks  ill  ot  thofc 
of  a  Religion  which  tic  has  quitted,  in  or- 
der 


DETRACriON.  ip 

dcr  to  perfwade  them  of  a  Communion  heSECT.III 
is  about  to  embrace  ;  that  he  has  as  much  ^-^^V"^ 
Deteitation  for  his  firft   Engagements  as 
AiFedtion  for  his  laft. 

I  call  this  Zeal  falfe  and  blind,becaufe  it 
is  diredly  contrary  to  theSpirit  ofChrillia- 
nity,  which  breaths  nothing  but  Meeknefs 
and  Svveetnefs.  We  may  fay  fo  to  thqfe 
who  are  pofleffed  herewith,  as  our  Lord  to 
his  Dilciples,  when  they  wouM  have  had 
him  confum'd  the  Inhabitants  who  denied 
them  Entry  into  their  City,  ye  know  /;i?/^"^'•^^9- 
ofv^hat  Sprit  ye  are. 

A  trucZeal  for  G  O  D'  s  Houfe  enflames  ^^^  ^^  ^^ 
and  eats  up  our  Hearts ;  but  that  is  a  blind 
Zeal,  which  eats  up  the  Reputation  of  o- 
ther  Mejn  by  heaping  Injuries  on  them. 
The  Maxims  of  thofe  who  have  efpoufed 
any  Party  either  in  State  Affairs  or  others 
are  far  from  being  Chriftian.  We  do, 
as  it  were,  lift  thofe  of  our  own  Party  to 
the  Stars,  that  fo  we  may  link  thofe  of  the 
oppofite  fide  to  Hell.  But  does  it  not 
many  times  happen,  tl>at  the  divided  Par- 
ties unite,  and  fo  we  become  the  Prey  of 
thofe  whom  we  have  offended  ? 

From  the  Zeal  and  Paffion  we  have  for  a 
Party,  I  pafs  to  that  we  have  for  particular 
Pcrfons.  If  we  are  very  much  affedted  to  :^> 
particular  Man,  there's  nothing  but  wliv 
we  can  fay  againfthis  Enemies.  We  truft 
fuch  a  Man  with  what  we  know  at  the 

Coil 


6o  J  frcatifa  againfi 

SECT.IIICoft  of  our  Neighbour's  Reputation.     In 
^•^^C^  fine,  if  he  loves  Dctradtion,  we  arc  furc  to 
dctrad,  to  pleafc  him. 

A  Seventeenth  Source,   Jealoufy. 

It  is  the  general  Opinion  of  the  World, 
That  the  Praifes  given  to  others,  arc  fo 
many  lecret  Reproaches  of  their  own  Con- 
duct, they  therefore  do  every  thing  poffi- 
ble  to  free  themfelves  from  thefe  Reproa- 
ches :  For  this  end,  they  do  their  utmoft 
to  efface  and  raze  out  oi  ourMinds,the  good 
Opinion  we  have  of  other's  Virtues,  They 
leek  all  Occafions  hereior,  and  inwardly 
rejoice  and  triumph  when  they  have  found 
them.  An  envious  Man,  tormented  w  ith 
his  own  PafTior,    perfecutes  others  by  De- 

pro.i7. 4- .  ti"^^ioi^-  Wrath  is  cruely  and  Jnger  is 
"  outragious^  but  ^'ho  can  Jlami  before  En- 

iTira,^.  ^?  St.  P^r// joins  Detiadion,  Jealoufy 
and  evil  Sufpicions  together,  to  fhew  the 
Connedion  thev  have  each  with  the  other. 
Arc  not  they  very  Criminal  who  endea- 
vour to  hurt  thole  that  have  given  them 
no  caufcfor  fuch  ill  Treatment  ?  Whereas 
in  reality  the  Merit  of  any  ought  to  be  a 
Motive  to  to  others  to  praife  them,  and 
fpread  the  Ivcect  Odour  of  their  Renown 
itill  finJicr.  Wlicn  we  wou'd  tarnilli  their 
i^ood  QuaUtieSjdo  we  not  endeavour  to  ob- 
lurc  iKc  Gifts  and  Graces  of  the  Lord  P 

Since 


DEtRACTlON.  tfi 

Since  he  IS  the  Author  of  them.    7^  /^^SectJII 
Eye  Evily  becaufe  God  is  Good  ?    Should  sQC^. 
we  not  rather  imitate  the  Conduft  of  Mo-  m- 
/eSy  who,  when  one  told  him,  That  many 
prophefied  in  the  Camp,  which  was  looked 
upon  as  anUfurpationothis  Rights,  and  a 
Diminution  of  his  Authority,  anlvver'd  in  ^^^^^^^  ^^^ 
thefe  Words,  Envieji  thou  for  my  Jake'^,z9' 
JVould  to  Gody  that  all  the  Lord's  People 
^were  Prophets^  and  that  the  Lord  would 
pit  his  Spirit  upon  them.    Inftead  of  Ipea- 
king  Etilof  them,    and  endeavouring  to 
prclervc  his  own  Credit  by  ruining  \hcmy 
he  rejoiced  ift  the  Favour  GOD  had  oone 
his  People,  and   reproved  the  Man   who 
would  have  provoked  him  to  Jealoufy.    It 
is  faid  indeed  by  Detradors,that  they  don't 
blame  what  is  good  in  others,  nor   fpeafc 
ill  of  any  Thing  but  what  is  bad  inrhem. 
But  is  it  not  certain,  that  fome  known  Vi- 
ces are  more   than  fufficicnt   to  difcrcdit 
Perfons,  altho'  they  may  have  many  good 
Qualities  befides  ?  And  thus   they  injure 
then  by  fpeakingonly  of  their  badQuahties. 

An  Eighteenth  Source,  Pride  and 
Self'Lo've. 
Thefe  were  the  lirft  Vices  wherewith 
Adam  was  corrupted  \  and  which  caufed 
him  to  fin  j  and  he  finn'd  by  giving  way 
to  them  :  Thefe  alfo  are  the  favourite 
Vices  of  his  Pofterity.    Thefe  are  our  firft 

Habits, 


6i  Jl  Treatife  againfi 

Sect.III  Habits,  and  remain  in  us  longcfi: :  For  it  is 
v.^''"^^"^^  the  Habit  of  this  Sin,  \vhich  he  has  prin- 
cipally left  to  his  Children.  Aniong  the 
many  Forms  in  which  it  fhews  it  IcU,  \vc 
eafily  perceive  that  of  Detraction.  Solomon 
fays  exprcffly  of  that  fort  of  Detraction 
^vhich  is  called  Railery,  yV^/z^cf /jr/^/j/y 
Scorner  is  his  Name  "who  dcalcth  in 
'^roud  frratl\ 

Here  we  may  fay, 
Firjiy  Pride  and  Self- Love  blind  us  fo 
as  that  we  don't  know  our  own  defects. 
Or  if  they  fufier  us  to  fee  them,  it  is  in  fo 
fmall  a  Character,  that  we  can  hardly  dif- 
cover  them.  When  we  are  going  to  con- 
fider  our  felvcs  with  refpeft  toour  Impcr- 
fc<^ions,  we  make  ufe  of  thofe  deceitful 
Glaflcs  which  reprefent  Objcdsat  a  diftance 
which  is  much  greater  than  inReality  they 
arc,  or  of  thofe  which  make  Objects  ap- 
pear much  lefs  than  they  ufually  do,  or  in 
a  word,  if  we  fee  thefc  Faults  in  all  their 
Light  and  fuch  as  they  really  arc,  we  for- 
get them,  as  a  Man  that  views  hiwfclf 
Urn,  1.24.  //;  ^  Qlafs  ;  as  foon  as  he  ccafcs  to  ^^jicuo 
hi njfclj\  forgets  isohat  manner  of  Man  he 
'Vjas.  Such  a  Man  lays  fecretly  to  him- 
felf  with  the  Pride  of  the  Pharilce  in  the 
1^,^,8  J  j^Gofpcl,  /  am  not  as  other  Men.  His 
very  Pride  hinders  him  from  feeing  that  he 
is  proud,  when  he  back- bites  others. 

Secondly^ 


V  h9  R  AC?  iG  N.  63 

Secondly^  This  Vice  makes  our  ownVir-SECT.IH 
tues  and  other  Men's  Vices  appear   very  ^^^''v^^ 
confiderable.     We  then  make  ule  of  thole 
Glafles  which  reprefentObjeds  as  near  and 
large,    tho'  indeed  they  have  this  in  com- 
mon with  the  others,  that  they  are  equally 
deceitful.     The  Height  of  a  Man  appears  ^43^x8^4. 
as  great  as  that  of  a  Tree,    to  thole   Men 
who  are  half  blind.     They  heap  up  all  the 
Circumftances  which  may  aggravate  aFault, 
but  never  mention  thofe  which  might  ex- 
tenuate it.     Upon  the  good  Opinion  they 
have  of  themfelves  and    the  evil  Opinion 
they  have  of  others,  they  fancy  they  have 
fo  much  the  better  Foundation  to  detrad 
from  others,  as  they  fancy  others  can  have 
no  hold  of  them.  Self-Love  on  theThrone 
makes  Tyrants,  and  Self-Love  in  Subjeds 
makes  Detractors,  who  are  Tyrants  to  a 
Neighbour's  Credit.     Both  would  rule  ac- 
cording to  their  Station  and  Manner,   and 
imagine,  that  all  others  ought  to   be  be- 
neath thcm^  becaufe  they  only  defcrve  to 
be  above  tlicm, being  unable  to  bear  cither 
Mailers  or  liqivals.     They  arc  unwilling  to 
be  fir  ft  anjong   the  laft  ;   they  would  be 
liril  among  the  firft.      They  who  do  not 
carry  theirPride  to  lb  high  aDegrec,  wou'd 
at  leaft  be  placed  in  the  fecond  Rank,   al- 
f  ho'  they  don't  delerve  to  be  in  the  fixth. 


64  -^  Treatife  again^ 

Sect.III  I  appeal  for  what  I  have  faid  and  fliall 
fay,  to  the  knowledge  ot'cve\y  Man.  Cer- 
tain it  is,  it'  they  exariiine  thcmfelvcs,  they 
\vill  be  obliged  by  the  Strength  and  Evi- 
dence of  Truth  to  confelSjthat  what  I  have 
advanced  is  but  toa  certain.  Indeed,  the 
Coniciencc  ot'  one  particular  Man  is  but 
a  fingle  'Witness  ^  but  then  join  all  the 
Conicienccs  of  proud  Detractors  together, 
and  you  will  find  almoft  an  Infinity  of 
Witneffcs  and  Evidences. 

Is  it  not  real,  is  it  not  true,  that  Self- 
Love  at  what  Time  it  perfwades  us  of  our 
own  line  and  good  Qualities  prompts  us  to 
perlwade  oiliers  thereol?  But  how  ?  It 
is  by  cafting  Sliades  on  the  Pidures  we 
draw^  of  our  NeighbourSjtliat  lo  theColours 
of  oursmay  appear  more  bright  and  lively. 
Is  it  not  true,  that  proudDetr'adorSj fancy- 
ing all  due  to  themfelves,  believe,  they 
injure  tlicmlelves  in  praifing  i  thers?  That 
hereby  they  rob  thenilelves  ot  a  good  which 
properly  is  their  own -and  they  are  as  truly 
of  this  Opinion  as  it  is  I'alfe  that  they  are 
the  only  delerving  Perfuns.  Building  here- 
upon they  t:}ke  all  irom  others,  that  lo  they 
mayreier  all  to  themfelves.  TliisSelf-Love 
belonging  and  appertaining  to  them,  they 
arc  ready  to  believe,  that  all  which  may 
latisfy  it,  belongs  to  them  alio.  Is  it  not 
true,  that  we  wouVl  have  our  lelves  alone 
talked  of^  and  for  this  End  endeavour  to 

make 


make  others  fo  contemptible,  as  that  the  Sect.IIJ 
World  ftiould  fay  nothing  at  all  of  them, 
or  elfe  nothing  that  is  good.  Is  it  not  fur- 
ther true,  that  as  much  as  a  Man  loves  to 
be  himfelf  fet  forth,lb  much  he  endeavours 
tofupprefs  the  Difcourfe  upon  other  Per- 
fons  ? 

Is  it  not  certain,  That  we  wou'd  have 
all  the  World  love  us,  a5  much  as  we  do 
our  felves?  As  wc  love  none butourlelves, 
fo  we  wou'd  have  others  love  none  but 
us ;  and  perfwade  'em  that  we  only  are 
worthy  of  Love.  To  prove  this  we  rec- 
kon up  the  Faults  of  others,which  render 
them  unworthy  of  our  Love,  as  we  pre- 
tend. 

Oftentimes  a  love  of  vain  Glory  caules. 
That  it  is  fufficient,  that  a  Book  hasgaiu'd 
the  Suffrage  of  the  Publick,  for  a  Man  to 
undertake  the  task  of  difcovering  it's  im- 
perfeftions,  that  fo  he  may  ftiew  himlelf 
one  of  much  greater  Wit,  than  the  reft  of 
Mankind,  who  have  not  with-held  their 
Approbation  for  a  Work  which  did  not 
deferve  it,  as  he  endeavours  tolhevvto  the 
utmoft  of  his  Ability.  Thefe  dilcoveries 
he  fets  much  by  •  but  being  more  eafy 
to  find  Fault  than  to  do  better  himfelf,  he 
affords  matter  for  otherCriticks,  to  remark 
more  Faults  in  his  own  Cenfures,  than  in 
the  Works  which  he  has  been  critizing 
upon. 

F  From 


66  ji  Jreatije   aghinfi 

Sect.III  From  hence  it  comes  alio,  That  a  Man 
^^^"^^^^^  detracts  from  his  Neighbour,  thereby  to 
inlinuatc,  that  he  has  a  great  Judgment 
in  all  things,  that  he  knows  how  to 
make  ju,ft  Differences,  that  he  very  well 
knows  the  Heart  of  a  Man,  and  that  he 
perceives  Faults  which  others  do  not.  So 
that- if  any  one  praifcs  a  Man  in  his  fre- 
fencc,  he  Will  endeavour  to  fhcw  that  on 
the  contrary  he  is  blame-worthy  tliat  fohc 
may  tacitly  degrade  thePerfon  praifingand 
prailed,  and  even  thole  in  the  Company, 
below  himfclf. 

Hence  alfo  it  happens  that  Perfons  who 
condemn  grofs  Raillery,  will  yet  approve 
of  nice  Dctradion  by  their  own  Cordud. 
Why  ?  Bccaulc  Genius  and  Wit  appear 
therein,  and  vain  Glory  finds  it's  Account 
in  it.  Should  a  Man  fay,  /  am  a  learned 
Miin^Iam  a  Gentleman^  the  Pride  which 
he  Wou'd  conceal,  wou'd  be  too  vifiblc. 
This  then  is  not  the  Way  we  take  to  make 
our  fclves  cQcemcd.  We  therefore  only 
fpeak  of  other  Men's  Vices,  and  do  oppofe 
them  to  our  own  Virtues,  which  indeed 
wc  do  not  mention  •  but  even  this  perhaps 
is  with  a  Dcfign  of  obtaining  afecondGlory 
for  a  fahe  Modcfty. 

'' In  a^word,  Tlie  rcafon  why  wc  attri- 
bute fo'hiany  like  and  common  Effects  as 
Hatred  and  others,to  Pride  and  Dctradion, 
)\  becaufc  the  former  is  the  Source  of  the 

latter, 


DEfRACflOU  67 

latter,  from  the  EfFed  we  trace  the  Caufe.  Sect.UI 
Wc  many  times  detract  from  another,  be- 
caufe  we  love  our  felves  beyond  meafure. 
But  is  not  this  Proceeding  entirely  unjaft? 
What  can  be  more  fo,  than  to  defire  that 
others  wou'd  bear  us  as  great  Friendfhip  as 
we  do  our  felves,  and  at  the  fame  time  for 
us  to  be  againft  loving  them,  as  we  do  oar 
felves:  what  more  unjuit,  than  to  Ihewas 
much  hatred  to  them  by  our  injurious  Dif- 
courfe,  as  we  wou'd  have  them  Ihew  Love 
to  us?  What  can  be  more  contradidory 
than  our  Sentiments  on  this  Subjed  ? 
We  degrade,  we  decry  Perfons,  and  yet  if 
they  were  to  applaud  and  commend  us, we 
Ihould  be  ravilhed  therewith.  Strange  that 
we  Ihou'd  think  it  an  Honour  to  receive 
Praifes  from  thole  who  in  our  Judgments, 
don't  deferve  any  themlelves  !  Docs  it  not 
Ihew  that  this  Self-Love  is  very  blind,and 
that  provided  aMajn  will  but  flatter  it/tis 
no  matter  who  he  is, or  how  he  does  it  !  To 
latisfy  thisSelf-Luve,we  blame  others,  and 
to  content  it,  wc  ereedily  catch  at  their 
Praifes.     What  a  Contradidion ! 

This  Detradion  and  this  vain  Glory  aic 
very  Criminal  before  God,  who  fays  to  us 
by  Solomon,  Be  not  'wife  in  thifie  own 
EyeSy  Prov.  23  4.  Let  us  follow  the  Ex-  p^^-^^  ^^  3^ 
hortation  of  St.  Paul  who  fays,  In  lowli- 
nefs  of  Mind  let  each  ejieem  others  bet-- 
ter  thm  thcmfelves.  And  elfcwhere, 
p  2.  ^hi^t 


68  J  freatifi  agawfi 

Sect.IIIw/jj/    baft   thou  that  thou  hajl  not  re^ 

Yo^^C^i  ^^^""^^^^  ^  (  '■^  indeed  thou  haft  received 
more  Giits  and  more  Talents  than  thy 
Brethren, )  and  if  thou  hajt  rccc'rced  it^ 
why  then  duji  thou  "vaunt  thy  fe If  as  tho' 
thou  hadft  not  recerccd  tt  ?  But  thou 
knoweft  nothing,  a-nd  thou boafleft in  vain, 
if  thou  art  ignorant,  that  Pride  and  De- 
iraftion  arc  Sins  which  God  will  punifh. 
And  if  thoudoft  know  this,  remember,  that 

I. tike  u.  /7^  cir^ifj  icnouos  his  Majter's  IVill^  and 
does  it  not^pall  be  beaten  "with  many 
Jlr/pcs.     Alt  thou  ignorant  of   what  the 

Chap.  ^     Apoftlc  fays  to  the  Galatians  ?    Let  us  not 

vcr.a6.  be  dej/rous  oj'i'din  GIor)\  pyoi:ohing  one 
another.    Doft  thou  not  know,  that,  fpeak- 

^  ^.^    ,  .  ing  of  the  latter  Times,  he  fays,  thdiiMen 

z.       '*  Jloall  be  lovers  of  thernfelves. 

An  Nineteenth  Source,     Jlratl\ 


in.i  :>ii 


This  PafTion  is  frequently  one  of  the 
Sources  of  Detradion,  Fury  furniflies  with 

ftrat,  vi,.  "Weapons  :  Now  Detradion  is  one  of  the 
fiery  Darrs    of  the   wicked   One,    who  is 

Eph6. 19  called  an  Accufcr  of  tlie  Brethren  :  Fury 
tlien  produces  Detradion.  This  direful 
Paflion  deprives  of  Reafon  and  Judgmcnr, 
and  quenches  the  Flames  of  Love.  On  a 
thouiuid  Occafions  it  fparcs  not  Blows, 
I.cw  \\\vi\  Ihould  it  fpare  Words  ?  A  furi- 
ous 


DETRJCflON.  6^ 

ous  Man  is  not  Mailer    of  himfelf,    how  Sect.III 
then   fhoa'd  he    hide  what  concerns    his  V^V"^ 
Neighbour  ?  A  Man  can't  be  truly  angry 
with  another^  but  he  will  make  him  feel  it, 
at  leaft  by  his  Difcourfe.     Of  this  Paffion 
the  Apoftle  warns  the  World,  faying.  Let  ^^^  ^  ^^ 
not  the  Sun  go  down  on  your  fVrath.    St. 
James  declares,  xhix,  the  }frath  of  Man  chap.i. 
^orketh  not  the  Righteoufnefs  (  or  ful-  ""''•  ^''' 
fils   not  the   Commandments  )  of  God, 

I  know  there  arc  majiy  who  pretend  to 
excufe  their  Detraftions  by  faying,  they 
were  Angry  and  in  a  Paffion,  when  they 
fpake  fo.  I  acknowledge,  there  appears 
lefs  premeditated  Defign  herein,  than  in 
thofe  who  detrad  thro'  Hatred,  Self-Love 
or  Envy.  Neverthelefs,  as  it  is  very  blame- 
worthy to  be  wrotha  gainft  our  Neigh- 
bours, fo  Detradion,  which  refults  there- 
from,is  very  much  to  be  condemned.  They 
are  both  Sins  ;  How  then  can  a  Man  pre- 
tend to  excufe  himfelf  by  covering  one 
Vice  with  another  ?  Can  any  one  lay.  It 
was  a  Fire  of  Love  which  kindled  this 
Wrath  ?  Let  us  not  then  fay,/w^^  drunky 
or,  /  was  mad  :  feeing  tranfgreffions  and 
complication  of  Sins,  never  make  a  Caufc 
the  belter. 

A  Twentieth  Source,  Hatred. 

It  is  very  common,  I  own,  to  call  thofe 

Perfons,    whom  we  fpeak    ill  of  Friends. 

F  3  But 


yo  A  freatife  a^ai/ifl 

SECT.ir^  But  what  fhall  wc  call  Hatred,  if  this  be 
^i^no^  nut  that  evil  Principle  \vhich  leads  us  to 
hurt  them,  either  in  their  Honour  or  any- 
other  of  their  Goods  F  It  may  chance,that 
a  Mm  will  flatter  thole  whofe  Wrath  he 
fears,  or  whole  Smiles  he  defires,  cither  in 
tlK'ir  own  Prefence,  or  before  theirFricnds, 
but  a  Man  will  never  fpcak  ill  of  thole 
whcm  he  truly  loves.  This  is  quite  contra- 
dictory ;  and  in  this  regard,  Light  and 
Darkncfs  can  never  agree.  This  is  fo  true, 
That  wc  can't  even  ice  the  Defeds  of  one 
we  love.  We  call  thofe  Things  Virtues 
in  him,  which  in  another  wc  fhould  namjj 
Vices  :  Or  if  wc  perceive  his  Defects,  we 
do  our  utmoil  to  hide  them.Conlequcntly, 
Hatred  makes  a  Man  detra6l:,and  from  Ha- 
tred ariles  thePleafure  we  take  in  hearing 
th  fe  Peribns  fpoken  ill  of,  w^hom  we 
don't  aifeft,  which  in  it  felf  is  a  conceived 
Detraction,  and  will  doubtlefs  quickly 
bring  forth. 

The  Caulc  of  this  Hatred  is  frequently 
the  moft  Irivolous  imaginable  :  Sometimes, 
becaufe  a  Man  has  not  Ibllowed  our  Ad- 
vice ;  or  has  not  entrufted  us  with  a  Se- 
cret that  wc  wanted  toknow,cr  fomc  other 
fiich  matter  of  as    little  importance. 

M()rcovcr,  altho'  the  Caufe  of  Hatred 
may  be  frivolou??,  yet  the  Sin  is  not  io  : 
The  holy  Scripture  orders  us  to  love  tvcn 
tlicfe  that  hate  us  moft. 

A 


D  EfR  jf  C  flON.  yt 

A  Twcnty-firft  Source,   Revenge,       SfecT.III 

Dctraftion  is  certainly  one  of  the  raoft 
fare  and  common  Ways  of  teftifying  our 
Refentment  and  Revenge.  We  many 
times  detrad  before  we  have  revenged  our 
felves,  in  fome  other  way  than  that  of  the 
Tongue,  to  ftiew  that  we  ftiall  have  caufe 
fo  to  do  ;  or  elfc  after ^  to  fticw  that  we 
had  reafon  for  fo  doing,  and  to  juftify  our 
revenge. 

How  many  Perfons  do  we  fee  detract  to 
revenge  themfelves  on  fome-body  who  had 
fpoken  flightily   of  them  before  ^ 

In  a  Word,  Wou'd  you  be  revenged  of 
your  Enemy,  Go  and  tell  fome-body,  that 
his  Entmy  has  fpoken  ill  of  him  ^  doubt- 
lefs  if  the  latter  can,  and  if  he  be  not  one 
who  fears  GOD,  he  will,  do  him  all  the 
Hurt  poffible,and  fo  you  will  be  revenged 
by  his  revenging  himfelf. 

I  fay  that  Detradion  is  one  of  the  moft 
certain  means  of  Revenge,  becaufe  that 
truly  we  can't  hardly  do  a  Man  more  hurt 
than  to  take  away  his  Reputation.  But 
if  this  be  a  moft  fu re  way  to  hart  others, it 
is  a  moft  certain  way  to  deftroy  one's  felf; 
firce  St  Paul  exprehly  forbids  it  .*  Dearl]j  ^^'^'  '^• 
belovedy  fays  he,  Avenge  not  your  felves^ 
but  rather  give  "place  unto  Pt^'^ratb  ;  for 
it  is  isoritteUyl^engeance  is  mine  :  I  "will 

F  4  f^p^y^ 


7^  ^  freatife  againd 

SECT.m  repay^  faith  the  Lord.  Is  not  this  Prohi- 
bition cxprcfs  both  from  the  Mafter,  and 
from  the  Difciple  ? 

In  a  word,  Wc  fhould  reftrain  by  all 
means  ourPrejiidices,  Illufionsand  Paflions, 
which  lb  eagerly  urge  us  on  to  back-bite 
thofe,  who  Iwve  Itirred  them  up  ^  and 
thereby  we  fhall  put  an  End  to  the  moft 
ordinary  Sources  of  this  Sin,and  which  con- 
tribute not  a  little  to  make  it  a  Sin. 

Refledions   upon   "what  has  been  fatd  in 
this  Se5iion. 

TH  E  Heart  perhaps  has  not  more 
Vcflels,  which  receive  the  Blood,  and 
caufe  it  to  circulate  thro'  the  humanBody, 
than  Detradlion  has  Sources,  which  carry 
it  thro'  the  Body  politic.  We  need  not 
then  be  aftonifticd,  that  it  is  lb  very  com- 
mon in  the  World,  as  we  Ice  it  to  be  when 
all  thefe  various  ways  are  made  ule  of, 
andcloathed  under  fo  many  different  Garbs, 
I  own  that  all  thefe  various  Sources  are 
not  ordinarily  found  at  the  fame  Time  and 
in  the  famcPerfon.  But  then  one  of  them 
is  fifficicnt  to  produce  a  thoufand  Detrac- 
tions, Stories  and  Railleries  •  befidcs  they 
may  be  all  met  with  at  diflcrcnt  Times. 

Thefe 


D  Ef  R  ^  C  r  I  0  N.  13 

.  Tbefe  Sources  are  not  only  the  Caufes  Sect.IH 
of,  and  precede  Detraftion,  but  they  even  ^•^''V^ 
accompany  it,  and  as  it  were  incorporated 
with  it,  and  make  a  Part  of  it  ;  as  the  firft 
matter  with  which  we  kindle  a  Pile  of 
Wood,  is  a  Caufe,  an  Acceffary,  and  a 
Part  of  the  Fire,  which  refults  therefrom. 
For  Inftance,  a  Detra<flion  which  arifes 
from  Pride  fhall  be  fiird  up  with  arrogant 
Terms,  and  related  with  an  Air  of  Haugh- 
tinefs.  Another,  which  proceeds  from  an 
hypocritical  Bottom,  fhall  be  told  with  an 
apparently  modeft  Vifage  in  him  diat  tells 
it,  and  with  a  Tone  of  a  tender  and  com- 
panionate Voice.  A  Third,  that  proceeds 
from  Wrath  or  Revenge,  fliall  carry  along 
with  it  the  marks  of  thefe  Paflions. 

We  have  tho't  it  convenient  to  fhew 
not  only  the  Sources  of  Detradion,  but 
alio  how  unjuft  and  criminal  they  are,  that 
fo  we  may  make  ufe  of  thefe  Confidera^ 
tions  when  we  have  fallen  into  it,  as  of  a 
Proof  of  the  greatnefi  of  the  Sin  ofDetrac- 
tion,  whofe  Sources  are  fo  much  to  be  con- 
demned. 

We  may  alfb  acquaint  the  Reader,That 
all  Vices  have  fo  great  Reference  to  and 
Connedion  with  each  other,  that  what  we  ^ 

apply  to  a  particular  Source  of  this  Vice,  •  1 

may  be  alfb  referred  to  fome  other.  Ex- 
ample, We  have  faid  fome  things  that  ate 
alike,  on  the  Subject  of  Hatred  and  Hy- 

pocrify, 


f4  A  Treaii/i  againfi 

SectJII  pocrify,   bccaufc  a  Man  will  many  Times 
VOr^  make  ufe  of  Hypocrify  to  cover  his  Ha- 
tred, or  fometimes  Hypocrify  is  a  covered 
Hatred.     And  Detradion  makes   ufe  of 
them  both. 

Each  of  the  Sources  already  mentioned 
docs  not  always  and  only  produce  Dctrac- 
tidn,  for  Revenge,  Coveteoufnefs,  ^c. 
have  many  other  Effefts.  But  they  do 
produce  Detradion  many  Times  and  ac- 
cording to  the  different  Temperaments  of 
Perfons. 


-^m  Kfx.^j^  *i{V.^3^  tJi,.Cff  '*i^*VI   ♦%JXWi<!  <^a.^itf  "^S^^Ui  KW.  v»/«  •-..a. 
^*)  iTt^TT^  •Ty'Tj^  J'ty^jH  if^^r*  irt^^tj  s^^i^  f^^T^  ^t^V^  Jt^ 

^r»  •rty'TTi  »w»  iTty^T*  j;y'Tr*  wx^^s*^  sw^  l^fx^*  •^ty'V*  "H^ 

Jl?^  Ufes  of  this  SeBion. 

LE  T  us  confider  firft  of  all, what  an  hor- 
rible fort  of  Monfter  this  Detraction 
is,  being  produced  by  Sins  of  fo  many  dif- 
ferent Kinds,  as  by  Love  and  Hatred,  Con- 
tempt and  Glory,  by  Complailance  for 
fome,  and  Anger  againft  others.  Does 
it  not  look  as  if  a  Kingdom  thus  d hided 
could ?JOt  Jiand'i  It  never  could,  did  not 
Men  take  the  greateflCarc  to  re-unite  fuch 
divided  Parties  in  their  Hearts  thereby  to 
form  this  Giant. 

Let  us  here  make    fome  Reflcdions  on 

the  external  Sources  of  Detraction.     Firft 

on  the  SubjcdofProfperitv.     It  is  a  very 

I  *  '  flippery 


MzMi.24 


DETRACriOV.  7S 

flippery  Path,  and  moll  who  walk  in  It  Sect-III 
fall  into  the  Sin  we  are  arguing  againft.  ^-OT^: 
Moreover,  as  this  State  has  nothing  evilin 
it  lelfiwe  are  not  commonly  on  our  Watch 
againft  it,  and  it'sEffeas.  We  ought  then 
to  be  doubly  watchful;  on  the  one  hand, 
againft  thole  Temptations  we  arc  then  ex- 
poled  to,  and  on  the  other,  againft  the  Se- 
curity and  Inidvertance  we  live  in  under 
fuch  a  flourilhing  Condition. 

Sure  I  am,  this  Application  and  Regard 
we  demand,  will  appear  very  reafonable,  if 
we  reflect,  that  when  we  are  not  on  our 
Guard,  we  are  in  eminent  Danger  of  horri- 
bly offending  GOD  by  a  prcufilngratitude,  - 
and  of  feeling  the  terrible  Eifeds  cf  his 
Juftice,  after  and  becaufe  that  we  have  a- 
bufed  the  Effeds  of  his  Love  and  Grace. 

As  to  the  evil  Examples,  we  ftill  re- 
commend this  Attention  to  you,  that  ib 
you  m.ay  not  fuffer  your  felves  to  be  fedu- 
ced  by  them.  Frontier  Cities  are  the  befl: 
guarded  with  every  thing  that  may  ferve 
for  their  Defence,  becaufe  they  are  moft 
expofed  to  the  Enemy's  Attacks :  Thus 
be  ye  the  moie  on  your  Watch  inafmuch 
as  ye  are  continually  blocked  up,  as  I  may 
fay,  by  Legions  of  Detradors.  Ifyoumuft 
imitate  fome-body  and  follow  Examples, 
let  it  be  that  of  JESUS  CHRIST  who 
has  left  us  a  Pattern  that  we  may  follow 
his  Steps.  'P^^'*^^ 

This 


^6  A  freatife  again^ 

Sect.  Ill     This  Watchfulnefs  we  are  fpeaking   of, 

^^^'"'^^^^^  ought  to  have  place  with  refpecl  to  the 

frequent  Occafions  for  Detradion.      We 

Ihould  be  on  our  Guard  that  we  go  not 

where  thefe  Occafions  prefent. 

As  toImpunity,You  ought  not  to  think 
that  you  may  therefore  abandon  your  Idf 
to  Dilfolution,  for  if  your  Detraction  be 
feldom  punifhed  in  this  World  by  the  Ma- 
giftrate,  yet  it  will  be  eternally  punifhed 
in  the  other  World  ;  and  that  theApplau- 
fes  you  may  gain  on  Earth  on  Account  of 
your  Railleries,  will  be  changed  into  dread- 
ful Confufiqip  in  Hell. 

In  a  word,  Confidcr,  that  if  it  requires 
neither  Coft,  Money  nor  Trouble  to  de- 
traft,  yet  it  colh  nothing  to  refrain  detract- 
ing: And  that  if  this  Vice  be  fo  compa- 
tible with  many  others,  it  mull  needs  be 
a  very  great  Vice  •  for  a  Man  muft  be  ex- 
ceeding vicious  to  accommodate  himfelfto 
all  Vices. 

As  we  have  fhc^vn  the  Sin  and  Bafcncfs 
of  the  Sources  we  call  internal,  we  Ihall 
here  only  exhort  you  to  reflect,  that  moft 
of  them  are  hurtful  and  detrimental  to  thofe 
in  whom  they  are  found,  as  they  are  ac- 
companied with  Trouble  and  Vexation  : 
For  truly  who  can  be  cafy  when  he  fees 
himfelf  tornby  Hatred,  Wrath,  Revenge, 
^c.  fhe  merc'tful  Man  doeth  good  to 
Prov.  ir.  /j/j  c;xy/;  Soul  J  hut  he  that  ts  cruel ^  trou- 
'''  bletb 


DETRACTION.  77 

hleth  his  own  Flep.  O !  Detradors,  we  Sect.III 
have  difcovered  the  true  Caufes  of  your  ^-^^VNi 
Detraction,  feek  then  no  longer  to  hide 
theiTu  Say  no  longer,  that  it  is  your  Love 
to  Virtue  and  Truth,  which  makes  you 
back-bite  the  Wicked.  No,  it  is  your 
Hypbcrify.  Say  no  more,  that  it  is  be- 
caule  you  wou'd  do  Juftice  to  all  the 
World.  No,  it  is  your  Self-Love.  Say 
no  more,  that  it  is  becaule  you  hate  Flat- 
tery. No,  it  is  your  Jealoufy.  And  fo 
of  the  reft. 

There  are  many  of  thefe  Sources,  which 
Ihould  be  abfolutely  banifhed.  Such  are 
Curiofity,  Idlenefs,  Drunkennefs,  Impu- 
dence, Levity,  Raj[hJudgment,Ingratitude, 
and  Hypocrify. 

There  are  others,  which  need  only  be 
reftified,  and  which  may  change  their 
Nature  without  changing  their  Name. 
Thus  we  may  make  the  Defire  of  talking 
ferve  to  blefs  GOD  and  Man  ;  Complai- 
lance  to  be  gentle  as  GOD  requires ;  a 
contradictory  Spirit  to  attack  Vices  ;  Co- 
veteoulhefs  to  be  fparing  of  Invettives  a- 
gainft  our  Neighbours  •  Jealoufy  to  en- 
deavour to  furpafs  others  in  Piety  j  Self- 
Love  to  do  our  utmoft  to  gain  the  inefti- 
mable  good  Things  of  Paradife  by  ourCha- 
rity.  Thus  you  ought  to  turn  the  Courfc 
of  thefe  Sources,  which  other  wife  will 
make  a  terribk  Ruin,  and  deftroy  all  that 

ftall 


78  A  Trcati[e  againfi 

SECT-IIIfhall  be  found  expofcd  to  theirliuindation, 
^^^^'^  to  the  Prejudice  of  other  Men. 

Let  us  turn  them  againft  our  felves, 
that  fo  they  may  carry  away  ourSins  Af- 
ter this  manner,  thefe  Sources  ©f  Blood 
may  again  become  agreeable  and  pure. 

SECTION   IV. 

Wbcrctn  is  p^oxed^  That  Detraftion 
is  a   Sin. 

■«  'i^^  ^^  >&-«n  "i^^  ^^.  ^^,  i^<t^  ^-e^  V* 

ARTICLE      /. 

The  Lauu  ofG  0  D  e>:p'efsJy  forbids  it. 

/J^jfeio^  N    dilcourfmg   of  the  Sources  of 
"^  I  P  Detradion,  we  have  Ihewn,  That 
Sect.IV^^^       c:^^  moftofit's  Caufes  are  Trefpalfes 
^  ot  the  divme  Law  :  JLet  us  now 

fee  the  cxprefs  Prohibitions   made  againft 
committing  it. 

The  Fir/i  we  mention  is  from  LcviLio. 
y«r,  15.  Thou  Jljalt  not  go  up  and  down  as  a  fafc^ 
bearer  among  m^  People,  That  is,Thoa 
Ihalt  not  go  about  to  intorm  thy  felf  ot 
Perfons  Lives  and  their  Faults,that  fo  thou 
may'tt:  inlorm  others  of  them,  and  recipro- 
cally to  tell  the  i\i%  or  ot-hersj  what  thou 

haft 


DET'RACflON.    •        7^ 

haft  heard  of  the  laft  :  Not  that  GOD  con-  SectIV, 
demns  only  this  Ibrt  of  Detraftion,  but  '•^v^ 
becaufe  thofe  who  make  a  Bufinefs  of  de- 
trafting  from  their  Neighbours,  are  moft 
blameable  :  Thofe  Words,  Among  thy 
PeoplCy  fhew  that  thofeMen  are  more  cri- 
minal, who  detrad  from  thofe  of  their 
own  Nation.  Thus  it  follows,  That  De- 
traction is  an  Evil,  fince  GOD,  who  for- 
bids nothing  but  what  is  evil,  has  forbid- 
den it. 

A  Second  Prohibition  is  in  Prov.  ch.24.  ^^^^  ^g 
Be  not  JVitnefs  againji  thy  Neighbour 
without  a  Caufe.  We  fay,  That  j3etrac- 
tion  is  here  forbidden,  becaufe  in  reality  it 
is  a  Witnefs  brought  againft  our  Neighbour 
without  a  Caufe,  when  neither  the  care 
of  our  own  Honour,  and  our  own  Vindica- 
tion, when  alfo  neither  any  publickGood, 
or  the  Magiftrate  requires  it  of  us.  Thefe 
Words  refer  fo  much  to  Detradion,  that 
it  feems  to  me  that  they  might  be  made 
the  Definition  of  it.  Thus  as  on  the  one 
hand,  we  are  forbidden  to  hide  or  dilguifc 
the  Truth,  when  we  are  called  to  tell  it ; 
even  fo  on  the  other  hand,  we  are  not  to 
difcover  it  to  the  Prejudice  of  ourBrcthren, 
when  humane  and  divine  Laws  do  not  en- 
gage us  thereto.  What  Solomon  adds  in 
the  fame  Verfe,  For  why  wilt  thou  make 
believe  with  thyLipy  Ihews  that  Deceit 

is 


8o  A  freatifs  againji 

Sect.IV  is  a  Source  of  Dctraclion,    as  has  been  al- 

^^^*^^^^  ready  fhcwn. 

Thirdly^  St.  Paul  forbids  Detraction  in 

Ver.  i>  Eph.  4.  La  all  h'ttternefs^  and h^'rath^ 
and  Anger ^  and  Clamour^  andEvil-Jj/eak- 
ing  be  fut  auoay  from  you. 

Fourthly^    The  fame   Apoftle  fays  in 
Col.  3.  '  But  now  put  ye  ojj^  all  Anger ^ 

Vsr.  8.  lYrath,  DetraBtofh  After  he  had  repre- 
fcnted  to  them  the  Sins,  with  which  they 
were  Itained  during  their  Paganifm,  the 
Apoftle  warns  them  to  lead  a  more  pure 
and  holy  Life  in  theirState  ofChriftianity, 
and  coniequcntly  to  avoid  Anger,  Wrath 
and  Detradion,  which  are  truly  Sins,  fee- 
ing they  areoppolite  to  Holincfs. 

Fijthh\  The    Apoftle  writing  to    his 

Ch.j.vcr  1  Difciple  t'ttus^  commands  him  to  exhort 
Men  X.0  fpeah  evil  of  no  Man.     'Tis  true, 
The  original  Word  may  fignify   to  hlaj* 
pheme^    which  properly  regards  the  Divi- 
nity.    But  both  the  Origin  of  the  Word, 
which  fignifys  to  blaft  a  Man's  Reputation 
and  the  Ufage  of  the  lacred  Authors,    who 
very  often  take  it  for,  to  detra^iy  and  the 
Circumftances  of  this  Text,  plainly  ftiew, 
that  we  may  very  well  tranflate  itytojpeak 
evil.     And  truly  the  Defign  of  St.  Paul 
both  before  and  after,  is  only  to  fet  before 
Men  thcirDuty  towards  their  Neighbours, 
and  efpecially  in  ihcfe  Words,    where  he 
bids  then/ /peak  evil  0/ no  man. 

Sixthly^ 


DETRACTION.  Si 

Sixthly^  St.  James  expreflly  forbids  us  SectIV; 
to  fpeak  Evil  one  of  another^  wherein  he  ^*jjJ[J^j 
forbids  us  to  fpcafc  evil,  not  only,  when 
no  one  has  given  Occafion  therefor,  but 
even  when  another  has  formerly  back-bit- 
ten us ;  fo  that  we  are  not  to  detrad  from 
the  very  Aggreflbrs, 


ARTICLE    //. 

ff herein  it  is  provedy  fhat  Detraftion  is 

a  Sin,  by  Confequences  drawn  from 

Paffages  out  oftheOUfefiamenh 

T^  Etraftion  is  a  very  great  Sin,  fince  it 
•*^  is  contrary  to  three  Precepts  of 
GOD'S  Law. 

Firjly  To  the  Sixth  Command,  f}ooit 
fhalt  not  kill.  What  makes  me  fay,  that 
Detradion  is  a  kind  of  Murder,  is, 

I.  Becaufe  it  takes  from  theDetrafted, 
that  fort  of  Life  which  confifts  in  being 
loved  by,  or  dear  to  Men  (  which  is  at  leaft 
one  Pleafures  of  Life,  )  by  deftroying  the 
good  Opinion  which  are  very  often  infe- 
perable  from  humane  Nature.  If  then  wc 
take  away  this  Life  of  the  Soul,  we  do  in 
fome  way  Murder  the  Man  \  we  deftroy 
the  Soul  as  far  as  a  Spiritual  Nature  can 
be  dcftroyedj  which  being  in  it  felf  im- 
G  mortal, 


Si  '  A  freatife  aj^ai/i/l 

Sec^.IV  mortaljCan  experience  no  otherDeath  than 
^-^^^^^  the  Pains  it  luffcrs,  among  which  the  Ids 
cl'  Honour  is  one  of  the  molt  touching. 

a.  Bccaule  the  Tongue  of  Detractors  is 
ordinarily  in  the  holy  Scripture,    and  efpe- 
Pfai.  iio.  ci^lly  Jri  PfalmSy  compared  to  a  Dart,   a 
A.    *         Sword,  an  Arrow,  and   to  all  the  Inftru- 
\IT'  ^^'  ments  Men  make  ufe  of  to  take  away  the 
1  ife  of  Enemies  ^  whereby  we  underlland, 
that  Detraflors  arc  true  Murderers,  except 
that  thefc.  aim  only  at  the  Spirit&C  Repu- 
tation,  and  the   others  at  the  Bodies  of 
their  Neighbours. 

3.  What  fhews  that  this  Sin  does  as 
much  Evil  as  Aflliflination  on  many  Oc- 
cafions  i?,  that  there  have  always  been  an 
infinite  Number  of  Perfons,  who  choofe 
rather  tololc  their  Life,  than  to  prclervc 
It,  after  the  Lofsofthcir  Credit  6C  Reputa- 
tion. Moreover,  there  are  others  to  w horn 
a  good  Name  is  lb  neceflary,  that  if  they 
lole  it,  they  are  put  beyond  a  poiTibility 
of  preicrving  their  own,  and  their  Fami- 
lies Lives  :  Such  is  the  Condition  of  Mer- 
chants, Tradeimen,  and  alnioft  all  the 
World.  This  made  St.  Chryjojlom  com- 
pare Detractors  to  Man-Eaters,  laying, 
Ai\  Porn-  ^^^  ^^''^  Mouth  iilfofiifi  hy  ahliahitng  frora 
iiim  K^\\-jhamefiil  £f  dcjlruBroe  IVords :  For  "oohaif 
Huln  5.  '^^'^^  ^^  p'ofit  i/s,  /f'wb/le  iz)e  ycfrain 
eating  Birds  and  Fijbcs^  ive  dc'dour  and 
eat  up  our  Brethren  ?  He  that  detratis^ 

eats 


DETRACTION.  83 


f 


eats  the  FJeJh  of  his  Brethren  and  bites  Sect.1V 
the  Flefb  of  bis  Neighbours.  What  Chri-  ^-•'W^. 
ftian  wou'd  not  fiirink  with  Horror  to  eat 
a  Man's  Flefh  ?  and  yet,  according  to  St. 
Chryfoflom^   this  is  what  a  Detrador  does. 

Secondly^  Detradtion  is  directly  contrary 
to  the  eighth  Commandment,   fhoujhalt 
not  Steat.     Who  can  deny  that  this  a  true 
Theft  ?  Seeing  it  ravilhes  from  our  Neigh- 
bour a  Benefit  which  does  not  belong   to 
the  Ravifher,  even  his  Reputation  ;  a  thing 
fo  precious,  that  Solomon  ajQfures  us,   /'/   is 
better  than  great  Riches,  So  that  to  take  ^'°^'"'^- 
it  from  him  is  many  times  to  do  him  more 
mifchief,  than  to  take  away  his  Goods  and 
his  Money. 

Some  will  fay  perhaps,  that  Reputation 
is  not  of  the  nature  of  thefe  other  good 
Things,  which  we  may  obtain  and  enjoy 
without  the  helpof  another  •  whereas  Re- 
putation entirely  depends  on  others,  and 
confequently  one  may  take  it  away  with- 
out ravifhing  from  a  Man  any  thing  which 
properly  belonged  to  him.  I  anfwer  in  a 
few  Words  ;  It  matters  little  how  we  en- 
joy a  good  Name  •  and  fuppofe  it  be  by 
the  Judgment  and  Liberality  of  another,  it 
is  fufficient,  that  it  was  given  to  a  Man  as 
his  own  ;  and  if  it  belongs  to  him,we  can'C 
take  it  away  without  being  Thieves. 

Some  may    fay,  that   Men  have  not  a 
juft  Title  to  a  good  Name,  and  fo  it  may 
G  a  be 


84  -^  7reatlfe  again/t 

SECT.TVbe  taken  from  them  without  Theft.  I 
^'^'^^T^  anfwer,  that  fuppofing  what  fuch  Men  ad- 
vances was  true,  the  Confequence  wou'd 
not  be  juft  ;  bccaufc  we  have  ftill  lefs  title 
to  take  this  good  Thing  away.  What 
further  Ihews  the  Horror  of  Detraction  is, 
That  it  is  very  likely  that  fomc  of  thofe, 
who  makenoftickat  taking  away  a  Man's 
Honour,  wou'd  not  make  much  Scruple 
to  kill  a  Man  right  out,  or  to  rob  him  of 
his  worldly  Goods,  if  he  had  the  fame  Oc- 
cafions.  This  made  ^^intilian  fay,  That 
he  who  detracts  differs  not  from  him 
who  does  Evil,  but  by  Occafions,  Male^ 
dlcus  a  MaUfico  non  differ t  niffOccaJione. 
And  ZoiJus  being  ask'd  why  he  took  fo 
great  a  Pleafure  in  Detraction  ?  anfwer'd, 
Becaufe^  etro'tous  as  I  am^  I  can  do  no 
other  hurt. 

In  fine,  Detraction  is  contrary  to  the 
NinthCommandment,  "fhoujhalt  not  hear 
falfe  IVitnefs  againjl  thy  Neighbour.  I 
own,  that  to  take  thefe  Words  accor- 
ding to  the  ordinary  Signification,  they 
fpeak  only  of  falfc  Witncls,  Lies  and  Ca- 
lumnies. But  all  agree,  that  we  ought  to 
give  a  larger  Extent  to  the  Precepts  ofthis 
Law  (  fee  what  JESUS  CHRIST  fays 
hereupon,  Matt.  5.  )  and  that  when  it 
fecms  to  forbid  but  one  Vice,  it  nevcrthc- 
lefs  condemns  all  thofc  whicli  have  any  re- 
ference to  it.     I  don't  fuppolc  that  we  go 

beyond 


DETRACflON.  8j 

beyond  the  Intention  of  GOD,  by  faying,  Sect.IV 
thatDetradion  is  comprized  in  thefeWoids  V^'Y^^ 
any  more  than  by  affirming,  thatCalumny 
and  Detradion  are  manyTimes  confounded 
together  in  various  Paffages  of  Scripture. 

Still  further,  altho'Calumny  be  on  fome 
accounts  more  criminal  than  Detradion, 
nevcrthelels  it  muft  be  owned,  that  the 
latter  is  in  other  regards  more  terrible  than 
the  former,  becaufe  more  difficult  and  even 
impoffible  to  remedy.  We  may  repair  the 
Reputation  of  another,  whom  we  have 
detraded  from  by  telling  the  Truth,  and 
acknowledging  that  the  Evil  we  faid  of 
him  was  a  Lye  j  but  we  can  never  repair 
the  Reputation  of  another,  whom  we  have 
flandered,  while  we  fpake  Truth,  ex- 
cept by  Lying,  that  is  by  faying  that  what 
we  related  of  him  was  not  true.  I  may 
fay  farther,  that  even  this  Lye  will  not  re- 
ellablilh  a  Man's  Honour.  For  how  will 
it  be  poffible  to  make  the  World  believe 
that  to  be  falfe,  contrary  to  their  own 
Light,  which  we  have  formerly  clearly 
fliewn  to  be  true. 

Befides  what  we  find  in  the  divine  Law 
which  forbids  Detradions,  we  may  alio 
draw  many  Confeqaences  againft  it,  from 
divers  other  PajQTages  of  theOldTeftament. 

David  in  Pfal.  i,  2.  ranks  in  theNuni- 

ber  of  thole  wh  )  Ihall  dwell  in  theXaber- 

nacle  of  the  Lord,    him,  That  back-hitctb 

G  3  not 


S5  A  T'reatifs  againjt 

Sect.IV  not  ^ith  his  fonguCy  nor  doeth  Evil  to 
^-^^"^^^^^  ]:is  Neighbour ^  nor  take th  up  a  Reproach 
againjt  his  Neighbour,  Here  not  only 
Detraction  is  exprcflly  nan:ei,  but  it  is 
further  charafterized  by  one  of  it's  almoft 
infallible  Eficdts,  which  is  to  do  Evil  to 
his  Neighbour,  And  it  is  principally 
becaufe  of  the  Evil  which  it  does  to  him, 
that  the  Holy  Spirit,  faying  to  ns  by  the 
Month  of  the  Pfalmift,  that  he  'who  does 
not  back-bite  floall  abide  in  the  I'aber* 
nacle  ofGQDj  teaches  us,  that  the  oppo- 
fite  Perfon,  he  who  does  detrad,  fhall  not 
enter  into  thisTahernacle  of  Joy,  ofGlory, 
of  Holinefs  and  of  Happinefs,  in  the  Hea- 
ven where  GOD  dwells.  This  is  a  fuffici- 
cnt  Proofjthat  Detraction  is  aSin,  irafmuch 
as  it  will  deprive  thole  Perfbns  of  Heaven, 
v«r,  5,  who  make  ufe  of  it  and  fpread  it  abroad. 
The  fame  David  fiys  to  us  in  Pfal. loi* 
Wkofoever  privily  fandereth  his  Neigh" 
hour^  him  "will  I  cut  off.  This  holy  Pro- 
phet thro'  this  vvhole  Song,  declares  that 
he  will  put  far  from  him  the  Wicked  and 
Sinners,  among  w^hom  he  reckons  Detrac- 
tors ;  it  then  follows  thatDctra^^ionisaSin. 
Becaufe  it  is  a  Sin,  Jeremy  places  it  in 
his  Catalogue  and  among  the  Complaints 
^^  which  he  made  of  the  Crimes  of  the  Jews. 
Thej  are  all Jiubborn^  fiys  Iir,  and  wore 
than  jiubborn^  and  they  go  about  fla^^dcr-^ 
i>ig'^  they  are  as  Brafs  and  hon  •  they 
arc  as  Perjons^  zvbo  dejiroy  one  another. 

Here 


DETRACTION.  87 

Here  I  can't  help  obferving   Three  Cha-  Sect.1V 
raders  of  Detradion  or  Detraftors  •  •^/'^^ 

I,  That  they  are  as  Brafi,  which 
makes  a  Noife  when  ftruck,ind  which  has 
fome  Splendour,  but  which  after  all  is  but 
of  little  Worth  and  Value,  a.  They  are 
like  Iron,whichbyit'svfeightand  hardnefs 
crufhes  thofe  on  whom  it  falls.  3.  That  by 
mutual  Detraaionsj  they  deftroyed  one 
another. 

This  fame  Prophet  ranks  this  Vice  a- 
mong  many  others,  which  he  fpeaks  of  in 
Chap.  5>.  Take  ye  heed  every  one  of  his  in^  ver.  4* 
timate  Friend^  and  triift  ye  not  in  any 
Brother ;  for  every  Brother  makes  a  hujl- 
nefs  of  fuppl anting^  and  every  intimate 
Friend^  (  that  is,  which  calls  himfelf  fuch) 
goes  about  detra^ing,  Truft  not  to  any 
Brother^t\^zx^  how  you  let  him  into  your 
Secrets,  left  he  make  ufe  of  your  Frank- 
nels  and  fupplant  you,  and  when  you  have 
difcovered  your  own  Defeats,  he  back-bite 
you.  Since  then  this  Prophet  ranks  De- 
traction among  Sins,  it  is  certainly  a  Sin 
in  it  felf. 

ARTICLE    ///. 

Detraction  proved  to  he  a  Sin  by  Pafages 

taken  from  the  New-Teftamcnc. 
I.  r^UR  Lord  JESUS  CHRIST  ranks 
^^  Detradions  among  thofe  evilThings 
G  ±  which 


fi8  ^  T'reatife  againft 

Sect.IV  which  proceed  from  the  Heart,  and  defile 
^^*^^^  the  Man  ^  and  he  diftiuguilhcs  them  from 

fs*"^.'  ^^'  Calumnies,  which  he  nmics fal/e  jyitne/- 
fes.  If  then  Detradions  defile  a  Man,  they 
are  coufequently  Sins.  He  fpeaks  olthem 
in  the  pluralNumber,  that  lb  he  may  com- 
prehend all  forts  of  them. 

yer.19,30.  ^^  St.  Paul  in  Rom.  ch.  i.  relating  the 
Sins  in  which  the  Heathen  were  plunged, 
joins  DctratSions  with  their  other  Excelles, 
anddiftinguifhes  between fimple  Detractors 
andCalumniators,  whom  he  cMs Invejjfers 
of  Evils  or  evil  Things.  The  Apoftlc 
joins  this  Sin  with  others  that  are  fo  hor- 
rible, that  we  can't  doubt  but  it  is  very 
abominable  before  GOD.  In  fuch  a  Com- 
pany, it  muft  be  very  deteftable. 

3.  The  fame  holy  Man  in  i  Cof\  ch.  5. 
makes  it  plain  to  us.  That  it  is  a  frightful 
Sin,  feeing  he  forbids  us  even  to  eat  with 
fach  as  arc  charged  with  it,  and  orders 
them  to  be  excommunicated  the  Body  of 
the  Church,  as  Perfons  who  do  not  dcfcrve 
to  be  found  among  Believers.  How  empty 
would  our  Churches  be  now-a-days,  if  all 
Dctraftors  were  caft  out  of  them  !  But 
alfo  how  much  more  agrcablc  wou'd  our 
AfFcmbliesbe  to  GOD  ! 

vcV/u^'  I^  ^^^^s  fame  Epiftle,  he  ranks  nmong 
thofc  who  fliall  not  inherit  the  Kingdom  of 
GOD,  Rev/lerSy  whom  he  reckons  among 
Uic   gicatclt   Sinncr;>.     But  becaufe  fome 

perhaps 


DEfRjiCriON.  ^9 

perhaps   might  flatter  themfelves,   either  Sect.IV 
that  thefe  Sins  were  inconfiderable,  or  that  ^-^"^^"^ 
GOD  wou*d  eafily  pardon  them,  He  fays, 
Be  not:  deceived^   all  thoie  who  commit 
them  fliall  not  enter  into  the  Kingdom  of 
Heaven,  which  fhews  at  the  fame  Time 
the  infalhble  Chaftifement  and  the  Enor- 
mity of  the  Sins.      And    in  the   nth  ofyeria.. 
his  fecond  Epiftle  to  the  Corinthians  he 
fears,  that  Detraftion  will  be  among  the 
Sins  to  be  found  with  them. 

5.  In  Phil  4.  He  exhorts  them  to  think  ver.  s. 
on  things  that  are  lovely  and  of  good  Re^ 
port^  and  uohere  there  is  an]}  Virtue  and 
Praife.     And   herein  he  exhorts  them  to 

flee  Detradion,  which  has  nothing  lovely 
in  it,  and  which  is  a  Sin,  as  has  been  al- 
ready ftievvn,  far  from  being  a  Virtue,  and 
which  is  fo  far  from  being  a  Thing  of 
good  Report,  that  it  takes  away  the  good 
Name  of  a  Neighbour  and  of  all  thofe 
who  do  detraft  ;  which  in  a  word,  is  fo  far 
from  having  any  Praife,  as  that  it  is  bufied 
in  blaming  others,  and  making  it  felf 
blameable  j  Detractors  and  Detradted  being 
fo. 

6.  The  fame  Apoftle   in  his  Epiftle    to 

the  Romans^  ch.12.  commands  us  to  "prefer  ver.  ro; 
one  another  in  honour.  We  ought  not 
then  to  back-bite  one  another,  feeing  De*- 
trattion  tends  only  to  the  ftiamc  and  igno- 
miny of  our  Neighbours,  far  from  contri- 
buting 


vcr.  i« 


ycr.  i^. 


^  yl  freatlfe  agalnll 

Sect.IV  bating  to  their  Honour.     What   can  be 

^<-^^>^^*^  more  oppofitc  than  ttie  Apoflle's  Precepts 
to  the  Pradice  of  Detractors  ! 

ch:ip  5.        7'  The  fame  Apoftle  in  2  7/w.  reckons 
Detraction  among  the  horrible  Sins  which 
fhall  reign  in  the  laft  Days.     Men^  fays  he, 
/ball  be  lovers  of  themfelves^  vain^p'oud^ 
defamers^  Kq, 

,  8.  In  I  Cor,  6.  He  fays,  Our  Bodies  are 
the  fem'ples  of  the  holy  Spirit,  Our  Mouth 
is  a  part  of  our  Body  ;  if  then  we  defile 
our  Mouth  by  Detradion  (  as  has  been 
already  flievvn  that  we  do  )  it  follows  that 
thereby  we  defile  the  Temple  of  the  holy 
Ghoft,  which  cannot  pafs  for  a  Sin  that  is 
light  and  of  little  importance. 

5).  St.Peter  reckons  evil-fpealcing  among 

I  Pet.  i.i.  the  things  we  are  to  lay  afide,  that    is  to 
fay,  among  Sins, 

ARTICLE  IK 

That  fomc  of  the  particular  Jlays  of 
detraSiing  are  Sins. 

WE  could  doubtlcfs  jnakc  fcparate 
Treatifes  on  the  different  Ways  of 
detracting,  which  we  are  about  to  mention 
under  this  Article  ^  each  of  them  affording 
i'ufficient  Matter   for  a  Volume  j   but  aa 

wc 


DETRJCflON.  ^i 

we  fiiall  ftick  to  the  whole,  rather  than  to  Sect.1V, 
it's  parts,  we  fhall  be  very  brief  with  re-  "^^^""^^^^ 
fped  to  Stories,  Railleries  and  Reproaches. 

Of  sroRiEs. 

Stories^   as  has  been  already  fhewnjuare, 
one  kind  of  Detradion,    or  one   way  of 
detrafting.     It  is  no  lefs  true,  that  Stories 
whofeDefign  generally  is  to  fowDivifions, 
are   very  great  Sins  againft   Charity,  and 
oftentimes  againft  the  Fidelity,  which  we 
owe  to  thole  who  have  trailed  their  Se- 
crets with  us ;   a  Fidelity  that  vve  violate 
every    Time   we  reveal  and  relate  them. 
Solomon  has  Ihown,  That  Story-tellers,  at 
leaft  thofe  who  reveal  Secrets,    fin  againft 
Fidelity,    when  he  oppofes  them  to  thofe 
who  poffefs  this  Virtue,     yi  tale-bearer  Prov.  if^ 
revealeih  Secret  s^hut  he  that  is  of  a  faith*  ^^• 
Sprit  concealeth  the  Matter. 

When  St.  }^aul  reckons  up  the  capital 
Sins  of  the  Pagans,  he  counts  their  having 
been  Back-biters^  2iS0Vit  ;  and  adds,  ?7:^^/Rom.i.3oj 
they  themfelves  knew  the  Judgment  of 
GODj  viz.  that  they  who  do  fuch  things 
are  worthy  of  Death.  Which  I  think 
fufficiently  proves,  that  thefe  Stories  are 
i^mful. 

Of  RAILLERn 

Z)^<:?/i  declares  the  Man  happy  who  has- 

notfet  in  the  Seat  of  ^corner spx  Raikrs.  ^'^'^'  ^'  ^* 

UnhaDDy 
^  ^  / 


^2  A  freatife  againd 

Sect.  IV Unhappy  then  and  criminal  are  they  who 
^^  '  have  fat  therein.  Solomon  fays,  that  He 
who  mocketh  the  Poor^  reproacheth  his 
Maker '^  GOD,  who  is  the  Maker  of  the 
Railer,  and  him  that  is  mocked.  Conle- 
quently,  it  is  a  Crime  no  lefs  than  high 
Treaibn  againft  the  Divinity.  He  fays 
likewife  that   Judgme?its   are   'prepared 

^^^'^'^'^^^ for  Mockers.  Likewife  7/2?/^/?  fays,  that 
the  fcornfuljhall  be  conjnmed.  It  is  need- 
lefs  to  add  any  more  like  Paffages. 

Of  OUfRJGESi^  REPROACHES. 

Thefe  are  expreflly  condemned  in  the 
Law  of  GOD.  In  the  Prophet  Zepha^ 
Ch.i.  8,9-  niah  we  have  an  evident  Proof,  that  In- 
vectives, thofe  Injuries  in  Words,  are  Sins, 
inafmuch  as  GOD  refolves  that  he  will 
punifh  the  People  of  Moab  and  the  Chil- 
dren of  Ammon^  becaufe  they  by  thefc 
means  had  defamed  the  Jeizs^  and  affures 
them,  that  he  will  raze  their  Cities  fo  that 
'  there  ftiall  not  be  any  Maiks  of  them  left. 

Moreover,  theScripture  requires  the  wick- 
ed to  forfake  his  way,  and  the  injurious 
Man  his  Tho'ts.  Oar  Saviour  himfclf  de- 
clares to  the  Jews  that  whojhever  JJjall 
Jay  to  his  Brother^  Raca^jballbe  in  dan- 
Muth.  %:ger  of  the  Council ;  but  wbofocccr  Jhall 
^'*  Jay\   "thou  Fool^  Jhall  be  in  danger    of 

Hcll-Fire.     Interpreters  are   very   much 

divided 


Ifa.5?.  7. 


D  ETR  ACri  ON. 


9i 


divided  about  the  fignificatlon  ot  the  word  Sect.IV 
Raca  ;  Ibme  pretend  that  itmeans  agrofs  V^VN^i 
Injury  pothers, a  lefs Injury  than  the  word 
Fool  J  others  again,  that  by  an  Interjeftion 
it  marks  the  Wrath  and  Indignation  of  him 
that  fpeaks  it  :  But  however  this  be,  they 
muft  all  own,  That  it  marks  theContempt 
and  Wrath  of  him  that  utters  it  on  Ac- 
count of  the  Faults  or  Wickednefs  of  him 
to  whom  he  addreffeshimfelf;  and  that  by 
an  allufion  to  the  different  Tribunals  of 
the  Jews,  CHRIST  ishere  fpeakingof  the 
Judgments  of  GOD. 

ARTICLE    K 

DetraBion  Is  contrary  to  Charity. 

T  T  will  be  very  cafy  to  fliew  this  oppo- 
'■'  fition  by  running  the  Comparifon  be- 
tween what  St.  Paul  fays  of  Charity,  and 
the  Nature  of  Detradion.  Charity  is  of  ^^^^  ^^ 
a  patient  Spirit^  quite  contrary  to  thelm-  is» 
patience  of  Detradlors,  who  can't  bear  the 
Defects  of  others.  Charity  is  i^i/^^where- 
as  Detradion  is  cruel,  and  does  irreparable 
evil  to  thofe  whom  it  falls  upon.  Charity 
is  not  envious^  but  Detraftion  has  Envy 
many  Times  for  it*s  Source,  as  has  been 
before  ftiewn.      Charity  "vaunteth  not  it 


p4  -^  Treatifd  cigatnjl 

Sect.IV/J^/^  Dctraftion  on  many  occafions  is  info- 
lent  to  the  highcil  Degree.      Charity   is 
?iol:  ptijU'ed  up^  Detradion    is  frequently    a 
conlequcnt  of  Pride.      Charity  dues   not 
behave   it  felf  t!nfeeml)\  Detradion  tar- 
nilhe:stheHonour  of  our  Neighbours.  C/?^- 
rtty  jccks  fiot  her  oisjti^  Detraftionfeeks 
noihing  but  it's  own  at  others  Coft.  Cha^ 
rity  is   not  eaftly  pro'voledy  Detraction  is 
often  the  Effect  of  Spleen  and  Anger.  Cha^ 
rity  thinks  no  evil^  Detradion  neceifarily 
thinks  thereof^  nay,  it  wou'd  rot  be  De- 
tradion, if  it  did  not  think  of  evil,   to  re- 
late it  afterward.     Charity   rejoices   not 
in  iniquity^  Detradion  does^  and  truly  if 
Men  were  troubled  attheSorrows&Faults 
of  others,  they  would  hide  them,  far  from 
difcovering  them.  Charity  eaftly  he lic-ces 
the  good  uoe  fay  of  Per  Jons  ^  but  Detradi- 
on eafily  believes  the  ill  that  is  laid  of  them. 
Charity   hopes  for   the    Corrjerfon  and 
Change  cfSinners^and in  this  hope  oj fu^ 
ture   amendment  hides  prejent    Faults^ 
but  Detradion   hopes   for  no  good  from 
them,  and  difparages  them,  looking  upon 
their  prcfent  State  as  that  they  mult  be  in 
all  their  lives  long.      In  a  word,  Charity 
endures  all  things^   it  eafly  bears  the 
hardens  of  others^  but  Detradion  v/ill  en- 
dure nothing,    and  never  fhcws  any  Com- 
fort to  others.       It  will  not    cxcule  any 
thing,  nnd    haftens  Revenge  with  the  iit- 
moft  Rigour.  This 


<3jl-  6.  1. 


DET'RACriON. 


95 


This  Parallel  is  pretty  long  ;  but  there  Sect.IV, 
is  this  good  in  it,  that  it  ferves  to  Ihew,  ^.^^TnA 
how  Detradion  is  a  great  Sin,  feeing  no- 
thing is  fo  ftrongly  recommended  as  it's  Op- 
pofite,  Charity,  which  is  not  only  an  a- 
bridgment  of  the  Law  and  the  Prophets, 
but  ev^n  of  theGofpel.     And  here  it  muft 
be  obferved,  that  when  the  Scripture  or- 
ders us   to  be  charitable,  it  condemns  De- 
traction two  ways,   i.  In  that  it  orders  us 
to  contribute  to  the  good  of  others,  which 
we  do  not  by  Detradion.     i.  It  forbids  us 
doing  any  hurt  to  others ;    now  it  is  cer- 
tain, that  we  do  them  a  very  greatDamage, 
in  taking  away  fo  precious  a  thing  as  their 
Honour.    Thus  it  is  a  Sin  of  Commiffion 
and  Omiffion.      Befides  what  I  have  faid, 
here  is  a  reafoning  which  fufHciently  proves 
that   Detradion  is   contrary   to  Charity, 
Charity  teaches  us,  that  we  ought  to  pray 
to  GOD  for  our  Brethren  •  but  what  Hate 
is  a  Man  in  to  ask  of  GOD  Profperity  for 
them,  if  he  is  endeavouring  to  take  from 
them  the  deareft  thing  they  have  ?  Charity 
requires  us  to  affift  the  Poor  ;  but  how  can 
we  give  them  an  Alms,  if  we  refufe  them 
our  Silence  which  cofts  nothing  /  Charity 
requires  us  to  comfort  Men  under   Afflic- 
tions ^   but  how  can  we  do  that,  if  we  cuf 
felves  are  the  Authors  of  their  Afflidions? 
Can  a  Fountain  at  the  fame   Time  fend 
forth  bitter  Waters  and  fweet  ?  No  verily,  jam.j.  if- 

AU  ^ 


p6  A  freatife  againii 

Sect.IV  All  thofc  PafTages  then  which  recommend 
^'^"''^'^  Charity  to  us,  do  condemn  Detraction, 
which  is  ftill  contrary  to  the  Charity  we 
owe  our  Neighbours  inmany  other  Ways ; 
the  fpeaking  of  which  we  fhall  referve 
till  we  come  to  treat  of  the  Effects  of 
Detiadtion. 

ARTICLE    ri. 

DetraHion  is  contrary  to   Jujiice^  and 
therefore  a  Sin. 

TT  Aving  already  fhewn  that  Detradion 
"*■-*•  is  contrary  to  Charity,  that  were  al- 
moft  fufficient  to  make  us  conclude,  that 
it  is  contrary  to  Juftice,  for  JESUS 
CHRIST  has  recommended  Charity  to 
us  as  a  jujt  thing  •  and  truly  is  it  not  a^*///? 
thing  that  we  fliould  Love  one  another,as 
he  has  loved  us,  an  ancient  Father  looked 
upon  thisCharity  as  a  thing  due  •  of  which 
he  faid,  that  it  was  a  Debt  we  can  never  be 
diicharged  from. 

Befidcs,  it  is  very  certain  and  evident, 
that  Detraction  Itrikes  diredtly  at  this  Pre- 
cept, which  is  Natural  as  well  as  Evan- 
Mit.  7.ii.  g^'lical,  to  do  to  others  as  we  wou'd  that 
they  ihou'd  do  unto  us.  What  more  clear 
than  this?  This  Principle  is  fo  fclf  evident 

that 


VEfRjlCriOK  ^y 

that  it  wont  permit,  nor  does  it  need  any  Sect.IVj 
reafonings  to  prove  it.  Now  where  is  V.-OTM 
the  Man  who  wou'd  be  very  eafy  and 
willing  to  be  fpoken  ill  of  ?  Doubtlels 
there  is  no  one  who  would,  there  being 
none  but  what  choofe  to  preferve  their 
Honour  and  Reputation. 

But  if  there  are  fomc  who  fay  they 
Ihould  not  be  troubled  if  the  World  did 
fpeak  ill  of  them  •  they  do  not  then  talk 
ferioufly,  at  leaft  they  don't  Mind  what 
they  fay  ;  and  would  they  confult  them- 
felves,  they  would  find  and  acknowledge, 
that  this  is  too  repugnant  to  theLove  they 
naturally  bear  themfelves^not  to  be  offended 
w^ith  thofe  who  take  away  what  moftly 
flatters  Intereft  and  Self-Love.  Upon  this 
Principle  engraved  on  the  ^^/^  7^^/^J  i  Cqr.3.ti 
of  the  Hearts  of  all  Men,  it  is,  That  our 
Lord  has  eftabliftied  his  Commandment  of 
loving  others  as  we  love  our  felves.  This 
Principle  then  muft  be  very  true,  feeing 
GOD  has  built  upon  it.  This  Principle,! 
fdy,  of  doing  to  others  as  wc  dcfire  they 
may  do  to  us,  is  more  fure  than  all  the 
Demonftrations  of  Geometry^  being  efta- 
bliftied, explained  and  commanded  by  a 
GOD,  who  can  neither  be  deceived  nor 
deceive  others.  This  is  the  Weight  and 
the  Meafure  to  which  all  others  muft  be 
conformed,  otherwife  they  are  falfe  Rules, 
falfe Weights  and  falfe  Ballances,which  are  ^f^y^,ni' 
H  con- 


p8  A  Treatiji   againjt 

Sect. IV  contrary  tojuflice  &:  aboniinable  to  GOD, 

'^^v^  Since  then  iJctraclionislo  oppofitc  both  to 
the  Laws  of  Nature  6C  thole  ot  the  GolpeJ, 

I  joh.  3,4-  it  lollows  that  it  is  a  Sin,  jor  Sin  is  thai: 
whicb  is  contrary  to  the  Law.  It  is  alio 
contrary  to  that  mutual,  tho'  tacit,  En- 
gagement Men  enter  into,  when  they  are 
lormcd  into  civil  Societies,  of  lliccouring 
aixl  being  helpful  to  each  other  recipro- 
cally. But  to  tear  each  other  to  pieces, 
^lO\v  is  this  helping  and  luccouiing  each 
other  ?  Detraction  then  is  a  Violation  of 
this  Engagement,  and  ccnfequentlv  an  Aft 

I  Cor,6  9-  of  Injuitice,  and  t be  Unrighteous  Jhall  not 
Inherit  the  Kingdom  of  G  0  D,  Learned 
Men  have  for  along  Time  dilputed,  and 
perhaps  yet  a  great  while  will  difpute, 
whether  tlie  Poundation  and  Rule  of  Juf- 
ticc  ought  to  be  the  Profit  of  Society,  or 
of  our  Itlves,  or  the  Authority  of  the 
Laws  given  us  by  GOD.  Without  en- 
tring  into  their  Differences,  I  fay  that  the 
arguinsfs  of  all,  whatever  they  be,  make 
agamil  Detraction,  w  hich  is  contrary  to 
the  divine  Laws,  many  Times  to  Sclf-In- 
tercii,  and  the  gov;d  of  Society,  as  we  fliail 
hcrcaltcr  fiiew. 


ARTICLE 


D  Et  R  A  C  T  10  K 


99 


ARTICLE    FIT.  Sect.IV, 

DetraBion  is  contrary  to  the  y^t tributes 
ofGODy  and  is  a  CharaB^roffha 
JDeviL  i 

I.  T  T   is  repugnant  to  that  which  makes 
-■-  the  Effence  of  the  adorable  Being. 
GOD   is  Love  J   fays,  St.  ^^^  A//,  whereas  ^  J°^*  *-^^ 
Detradion  is  a  Defed  of  Love.     GOD  is 
unwilling  that  any  fhould  perilhy  but  had  ^^^^  ^. 
rather  that  all jhouldcometoRe'pentancc^       * 
Detradors  on  the  contrary  endeavour  to 
deftroy  others,  as  far  4s  they  can,  and  feem 
even  to  fear  theRepentanceof  thofe  whomt 
they  accufe. 

2.  This  Sin  is  oppofite  to  the  Ways  o£ 
his  Wifdom,  who  fecms  to  let  before  ouE 
Eyes  the  Defefts  of  others,  tp  teach  us  to 
know  our  felves ;  to  fhevvus  theDeformity 
of  Vices  io  others,  that  fo  we  may  avoid 
them.  But  if  their  Imperfedions  make 
us  Detractors,  this  is  a  going  direftly  con- 
trary to  the  Defign  of  G  O  D  5  for  then 
we  fee  them  without  correding  them  in 
our  felves,  which  if  we  did,  wc  ihould  re- 
frain fpeaking  ill  of  them. 

His  Wifdom  alfo  permits  Sin,  to  hum-  ^ 

ble  thofe  who  behold  it  in  others  as  in  a 

Mirrour,   by   confidering,  that   it   is  the 

Frailty  of  humane  Nature.    But  far  from 

Ha  this, 


ICO  A  freatije  againji 

SicT.IV  this,  Detraclorsdo  from  thence  take  mat- 
^^^'V'^^  ter  of  Pride,and  a  Subjed  for  raifing  them- 
lelves  above  ihcir  Neighbours. 

3.  Detraftion  makes  a  Breach  as  I  may 
fay,  in  the  Omnipotence   of  GOD.      To 
backbite  others  and  judge  them,    is  to  en- 
croach upon  the  Legiflator  himfelf.     The 
Sinner  has  his  Judge,  who  will  at  the  lafl 
levcal  his    Crimes,    if  he  pcrfifl  in  them, 
and  thereupon  render  a  Judgment  confoi- 
« ,. ,.       mable  to  his  Law,     But  now  to  go  about 
to  expole  and  make  known  to  thisWorld 
thofe  things  which  GOD  has  referved  for 
the  next,  is  to  encroach  upon  the  Rights 
cf  GOD  and  to  anticipate  the  Time.    To 
him  alone  are  Men  to  give  up  an  Account 
©f  their  Conduct,  at  leaf^  in  a  great  many 
Cafes.     To  difcover  it  then  to  the  Pub- 
lick,  as  if  it  w^as  to  them,  Men  were  ac- 
countable, is  to  place  one's  fclf  in  GOD's 
ftead.     On    this   Account  it  was  that  S. 
jan:cs3.i.  J^mcs  faid.  Be  not  many  Miifters^  hno^w- 
jf'w'.V-u.^^c?  that  ye  jhall  recei'-^e  the  greaterCo?;* 
demnatioih 

4.  This  Vice  does  Violence  to  GOD's 
Juttice,  His  Prerogative  it  is  to  render 
to  every  one  according  to  hisWoiks.  Par- 
ticular Pcrfons  then  ought  not  here  to 
render  what  belongs  toGOD  alone. When 
fome  have  done  ill  Adions,  'tis  not  for  o- 
thers  to  cover  them  with  tlie  fliame  and 
ignominy^  which  anlwcr  the  Filthincls  of 

their 


DETR  ACTION.  loi 

their  deed.     To  GOD  this  Right  belong?,  Sict.IV  . 
If  then  Vertue  confifts  in  following    and  ^-^"v-*v^* 
imitating  the  divinePcrfedions,  it  is  a  Vice, 
a  Sin,  diredly  to  clafli  with  them,  as  te- 
trad ion  does. 

On  the  other  Hand,  As  much  as  diahoh*- 
cal  Vices  are  different  from  divine  Perfec- 
tions, fo  much  do  Detraftors  refemble  the 
infernal  Being.     Who  can  doubt   hereof, 
if  it  be  true,  that  the  Scripture  attributes 
to  him  thofe  Charafters,   which  perfedly 
fuit  Detradors  ?  Of  him  the  Scripture  fay, 
fhat  he  is  an  Accufer  of  the  Brethren  ?  i^p^r"/.g? 
Him  the  Scripture  affirm  to  be  as  a  roar-- 
ing  LyoUy  fee  king  ijohom   he  may  devour. 
And  is  not  this  the  Condufl:  of  the  others, 
who  are  continually  feeking  thofe  whole 
Reputation  they  may  tear  in  pieces  ?  Nay, 
we  may  fay  that  in  fome  lort,  Detraftors 
are  worfe  than  the  very  Devils  themfelves, 
who  do  not  endeavour  to  overthrow  their 
own  K'n^dom,  as  Men  endeavour  to  ruin 
one  another  by  their  Difcourfe,     A  Man 
need  not    be  a  Philofopher  to  draw  the 
Confequence  of  this  Conformity  between 
Detradors  and  Satan,  even,  that  they  are 
Sinners  as   he  is^    and  Ihall  partake  of  his 
Punifhments. 


H  3  ARTICLE 


101  A  freatife  agatnfi 

sect.iv.        article  vul 

Detraftion  is    contrary  to  the  Deftgn  of 

GOD  ///  giving  us  the  Faculty  of 

Speech. 

jTT  I  S  paft  doubt,  That  GOD's  Dcflgn 
-■■  in  creatirgMan,  was,  that  he  might 
receive  Benedictions  and  Praifes  therein. 
Now  there  is  no  Means  lb  agreable  hereto 
as  Man's  Speech,  which  may  contribute  as 
much  hereto,  as  a  Creature  is  able  by  his 
Difcourle  and    Thanksgivings.     For  this 

Col.  5. 16.  Caule  St.  Paul  requires  of  us  to  have  con- 
tinually in  our  Mouths  Pfalms  &C  Hymns, 
which  are  the  fame  Things  according  to 
the  Hebrew  Etymology.  Hence  alio  it 
was,  that  He  who  compofed  lb  great  a 
i^sumber  of  them  by  the  Infpiration  of  the 
holy  Ghoft,  with  Inch  an  holy  Eloquence 
cry'd  out,  yiwahe  my  G lory ^  I  njoillpraije 
thee  O  Lord  among  the  People  ;   /  will 

^.^*''  ""^'^  fng  unto  thee  among  the  Nations.  And 
again,  /  will  hlefs  the  Lord  at  all  timcs^ 

K«i.34, 1. /;/j  Praife  fiall  be  continuall]}  in  my 
Mouth.     In  a  Word,  hence  it  was,  that  the 

Hcb.13  ij.  holy  Apollle  Paul  exhorted  the  Hebrews, 
to  offer  untoGOD  the  Fruit  oftbetrLips^ 

lum.  3  ^  and  that  S.  Jamcs^  faid,  with  the  tongue 
we  blcfs  GOD. 

But 'the  Ufe   Detradors   make  of  their 
Moutiis  is  quite  different  herefrom,   and 

directly 


D  E  r  R  J[  Cf  I  O  N.  to3 

dire6lly  contrary  to  GOD's  Deiign  j  finccSECT.lV. 
they  are  lb  far  from  praifing  and  honouring  ^-"^'"^ 
him,  as  that  they  Sin  againft  his  Prohibi- 
tions to  Detraction,  and  thereby  caule  his 
Name  to  be  blalphemed  among  Men.     A 
fecond    Defign    of  GOD's  allowing  Men 
the  Faculty  of  Speech,  was,  that  it  might 
be    employed   for   their  mutual  help  and 
edification.      For  this  Reafon   it  is,    that 
we  are  created  in  fuch  a  ftate,  as  that  we 
ftand   in  very    great  need   of  each  others 
Succour  and  Advice,  whether   in  Matters 
of  Piety,  or  in  Affairs  of  civil  Life.     As 
to  Religion,  it  is  GOD's  Will,  that  there 
fliould  be  Men  more  enlightned  and  more 
knowing  than  others,  to  inftriid  them  in 
the  Duties  of  Piety  by  publick  and  pri- 
vateDifcourfes.     And  with  regard  to  civil 
Affairs,  he  has  judged  it  meet,  that  they 
be  in  abfolute  need  one  of  another,   and 
that  by  the  mean  of  Speech  they  commu- 
nicate to  each  other  their  Neceffities,  that 
io  they  may  maintain  that  Union  among 
themfelves,  which  he   would  have  found 
ftiHong    all  Men.      Had  it  been  his  Plea- 
furc,  he   could  have   created  Men  as  the 
Fowls  of  the  Air,  and  Beafts  of  the  Field, 
who  without  each  others  help,  can  fatisfy 
their  own  needs  :    But  as  it  v/as  not  hi$ 
Pleafure  to  bellow  this  Advantage  onMan, 
he  has  recompenccd  him  by  another,which 
is  to  demand  of  one  another,   what  is  nc- 
H  4  ceffAry 


f 04  A  freatife  aga'wjl 

Sp^TjV.ceflary  for  them,  and  to  be  made  happy  in- 
demanding,  in  giving  and  in   receiving  it, 
by  their  Communication  and  their  Union, 
which  contributes  to   the  general  good  of 
the  Society  and  to  the  private  Advantage 
of  every  one  of  its  Members,  fo  that  Men 
go  contrary  to  thelntention  of  thcirCrea- 
tor,  when  initead  of  improving  the  Gift  of 
Speecli    to  their  help,   they  on  the  con- 
trary make  ufe    thereof  as   Detraftors   do 
to  annoy   and  deftroy  each  other  •    when 
inftead   of  faftning   the  Ties  of  Concord 
among  themfelves,  they  difunite  them.    If 
then  the  right  ufe  of  Speech  be  fo  necef- 
fary  and  rcquifite   to  the  Ends  of   GOD, 
the  ill  Xj'it  which  by  Detraction  is  made 
of  it,  is  contrary  wife  oppofitc  to  thcfe  fame 
Ends,  and  a  very  great  Sin,  inafmuch  as 
the    Corruption  of  the  beft  things  is  the 
vvorft. 

ARTICLE    IX. 

Dctraftion  is  oppofte  to  humane  Civility. 

"pErhaps  Rcafons  drawn  from  worldly 
'*'  Rules  Diay  make  an  Jmpreilion  on 
Worldlings.  To  fuch  we  then  fay,  that 
Detraction  on  many  Occafions  is  very  con- 
trary to  Civility  and  Politcnefs. 

lor 


DEfRJCflON.  los 

For  a  Proof  of  this,     I  fhall    makeSEcr.IV 
ufe   of  the  very  Words   of  S.  Cbryjofiom  ^^^^^'^ 
who   fpeaking  of  Detractors  fays,    W'hat 
Pardon^  ivhat  Excuje  pall  we  have^  if 
we  negUB  thinking  on  our  own  Affairs^ 
and  curioujly  pry  into  thofe  of  other  Men^ 
As  it  wou'd  be  a  very  unmannerly^  un» 
genteel  A^ ion  for  a  traveller  to  enter 
a  Houfey  and  furvey  all  that  is  there- 
in^fo  it  is  a  Mark  oj  extreme  Incivilt^y 
and  of  a  Clowni/h  fellow^  for  any  one  to 
meddle  with  the  Life  of  another. 

2.  All  the  World  agree,  That  Injuries, 
InveSives  and  fcurrilous  Expreffions  come 
only  from  the  Rabble  and  Scum  of  a  Peo- 
ple ;  fuch  as  have  no  Education,  and  who 
are  ignorant  even  of  the  Principles  of  Ho- 
nour, Decency  and  Civility.  But  are  not 
thefe  Invcaives  more  excufable,  when  they 
are  not  made  in  Prcfence  of  thofe  they  aini 
at  ?  Not  at  all*  This  wc  Ihall  fhew  in 
the  following  Article. 

ARTICLE    X 

Detradion  is  a  mean  vile  Sin. 

1.  T  T  is  certain,  that  all  Mankind,  efpe- 

•*•  cially  Men  of  Education  SC  Honour, 

dcfpifc  Traitors  and  look  upon  them  as 

the 


jo6  A  Treatife  againfi 

SscT.IV  the  meancft  of  Men.  But  Detraftors  are 
^'^^r^^  truly  Traitors,  when  they  attack  their 
Enemies  behind,  and  when  they  are  in  no 
Capacity  to  defend  thcmfelvcs  •  lb  that 
the  lame  Contempt  that  falls  upon  Trai- 
tors, falls  equally  upon  Detractors. 

2.  Wc  may  compare  Detractors  to  the 
meancft  and  moft  abjed  things  in  Nature. 
They  arc  like  thofe  Worms  which  glifter 
only  in  the  Night.  For  this  Reafon  they 
wou'd  office  the  good  Name  of  theirNeigh- 
bours,  they  wou'd  caft  Shades  upon  it,  that 
by  the  help  of  thefe  Shades  they  may  fhcw 
themlelves  to  better  Advantage  :  Whereas 
a  true  Diamond^  Iparkles  in  the  Blaze  of 
the  Sun,  and  needs  not  the  Help  of  Dark- 
nels  to  be  known. 

3.  Detractors  may  be  compared  to  Apes, 
who  a6t  what  they  fee  in  others.  So  De- 
tractors relate  the  Evil  they  hear  Ipoken 
of,  or  fee  done  by  their  Neighbours.  And 
truly  no  Animal  approaches  lb  near  to  a 
Man  as  an  Ape  ;  but  the  Man  who  refcm- 
bles  an  Ape,  approaches  terribly  near  to  a 
Beaft. 

4.  They  may  be  likened  to  barking  and 
biting  Dogs,  who  feed  upen  itinking  and 
infeding  Carrion,  and  Ravens  and  ra- 
venous Beafts  for  the  lame  Realbn. 

5.  To  Hogs,  who  trample  Gold  and 
Pearls  under  foot,  and  chuic  Dirt  and  Fil- 

^''  ^'^^thincfs  for  their  Nourilhmcnt,  and  Vipers 
which  kill  Men  with  their  Tongue,       6. 


V  E  T  R  4  G  r  I  O  N.  107 

6.  To  thofe  Infcds  which  arc  bred,  aiKlSECT.IV 
do  live  only  in  ftinking^  corrupted  Water,  j;;Qf^ 
becaufe  Detradion  owes  it's  Birth  and  con- 
tinuance inBeing,  to  the  Depravity  and 
Corruption   of  a    Neighbour's   Manner?. 

A  Bee  which  is  nourifhed  with  odpriferous 
Herbs  and  Flowers,  produces  agreable 
Honey  ;(  if  he  flings  he  dies  for  it.)  But 
a  Perfon  who  is  nouriflied,  and  whole  Spi- 
rit is  fed  with  the  Ordures  of  Sin,  cannot 
but  produce  rotten  Fruits  of  Sin. 

7.  Detractors  are  like  fierce  and  favagc 
Beafts.    Hence  it  was  that  Diogenes  being 
asked,  0/  "what  Bead  the  bite  was  mofi 
venemous  and  dangerous^^nfwcvcdj  Among 
favage  Bea/is,    the    DetraHors  j  and 
among  domejiick^  the  Flatterers.     This 
Ihews  us  at  the  fame  Time,  That  the  wi- 
feft  among  the  Heathen,    altho'  they   had 
only  the  Light  of  a  Nature   for  a  Guide, 
condemned  thisYice.    And  truly  one  fhall 
hardly  ever   meet   with  any  thing  finer 
hereupon  than  the  Principles  and  Senti- 
ments of  Chiton^  one  of  the  fcven  wife 
Men  of  Grace^  which  a  Modern  thus  de- 
fcribes,  He  reckoned  among  the  ^alities 
of  a  wife  Man^   thofe  he  himfelfpjjefi  j 
even  to  defpife  Injuries  and  DetrattionSy 
and  to  refrain  from  them^  to  knew  him* 
felf  and  to  be  upon  his  Guard  :^  not  to  in- 
fult  the  Miferable  •  to  fupprefs  his  An-- 
gcry  and  to  be  moderate  in  hisSentiments. 


io8  A  Treatife  againd 

SrctIV.  And  it  is  fo  true,  Tha  Detraftion  is  a  Sin 
that  alJ  Mankind  allow  it  fo  to  bc,atlcaft 
in   feme  degree.       This  Univerfality    is 
a  ftrong  Proof,  or  at  leaft,   a  great  Preju- 
dice againft  Dctraftion,     For  it  is  impoiTi- 
ble,  That  all  fhould  agree  to  be  miftaken, 
to  deceive  themfelves,   and  to  eftablifli  an 
Error  in  the  World.  It  is  alfo  fo  true,That 
Detraftion  is  univerfally  accounted  a  Vice, 
as  that  no  one  is  willing  to  pafs  for  a  De- 
trador.     Yea  when  a  Man  does  actually 
backbite,   he  is  unwilling  to  be  tho't  fo  to 
do.     And  there  is   no  Man  among  thofe 
who  are  moft  given  to    Dctraftion,    but 
wou'd  think  you  did  him  an  Injury,niould 
you  call  him  a  Detraftor.     There  is  no 
Perfon  but  condemns  Detraftion,   when  it 
blafts  his  own  Reputation.     And  pray,  is 
itlefscondemnable  when  it  blafts  another's? 
No  indeed.    Why  does   a  Man  blame    it 
more  when  it  attacks  himfelf,  than  when 
it  attacks  another  ?  Truly  becaufe  theLofs 
of  his  own  Honour  is  more  fcnfible,    than 
the  Damage  done  to  others.  But  in  reality 
this  alters  not  the  Thing  :   It's  Nature  is 
ever  the  fame. 


A  R  T  I  C  L  E  X/. 

DctraBors  arc  ordinarily  more  faulty 

than  thofe  they  talk  of. 
i.TT    many  Times  happens  that  a  Man 
*  will  tcU  of  an  ill  Adion  a  hundred 

Timcs^ 


DE'tjiRCnON. 


I  op 


Times,  which  has  been  done  but  once.  Sect.IV. 
Hereby  he  Sins  more  than  the  Perfon  who 
committed  the  Deed,  yea  Ninety  nine 
Times  more,  according  to  my  Suppofition. 
I  don't  enquire  at  prefent,  whether  the  Sin 
talked  of  be  greater  than  Detradion.  It 
may  doubtlels  be  either  greater  or  lels* 
But  if  Sins  are  to  be  meafured,  as  indeed 
they  ought,  by  the  repeated  Ads  of  Com- 
miffion,  it  is,  clear,  that  he,  who  backbites 
a  Perfon  an  hundred  Times,  on  account 
of  a  Sin  but  once  committed,  is  more  faulty 
than  the  other.  Thefe  Men  are  like  thofe 
Echoes  which  repeat  a  Word  many  Times, 
that  has  been  but  once  Ipoken. 

2.  I  liippofe,  as  is  very  poffibJe,  that 
the  Defeds  we  reprehend,  may  be  more 
light,  more  fecret,  and  may  have  fewer  ag- 
gravatingCircumftanccsthanDetradion,and 
then  certainly  Dctradion  is  more  criminal 
than  fuch.  It  is  frequently  feen,  that  the 
Sins  and  Vices  we  blame  in  others,  and 
which  we  fpread  abroad,  arc  nothing  near 
fo  great  as  Detradion. 

3.  "Tis  the  common  Pradicc  of  Detrac- 
tors to  fpcak  ill  not  of  afingle  Perfon  on- 
ly, but  of  many  Hundreds.  They  blame 
the  Manners  and  Condud  of  many.  But 
now  every  Perfon  does  not  commit  a  Sin 
fo  many  times.  For  Example,  A  Perfon 
has  committed  an  Ad  of  Injuftice;  but  a 
Dctraitoi  will  publifti  the  Injiifticcofone 

"^  Man, 


1 1 0  A  Treatife  againjl 

Sect.1V  Man,  the  Lying  of  another,  iheLoofencfs 
^""^"^^"^  of  a  third,  6Cc.  Thofe  who  arc  I'poken  ill 
of,  have  only  their  own  Defcds  to  anfwer 
ior,  but  the  Detractor  is  relponfihle  for  the 
iJck'cts  of  Thoulands,  inalmuch  as  he  has 
fpakc  ill  of  io  many.  Thus  all  the  Sins 
of  others  become  his  own,  and  it  fhall  be- 
fall him,  as  it  did  the  Vidims  lacrificed 
under  the  Law,  upon  which  the  People 
^^  .  laid  their  Sins,  by  putting  their  hands  on 
theVidim's  Head,wh6  Was  aftervrard  flain. 
The  DiflFerence  is,  Detradors  bring  Death 
on  themfclvcs  voluntarily,  whereas  the 
Beaft  facrificed  was  not  the  Caufe  of  his  • 
and  alfo  the  People  laid  on  him  their  I- 
jiiquities,  whereas  Detractors  bring  the 
Faults  of  others  on  themfelvcs  of  their 
own  will. 

4.  It  frequently  happens,  that  Detrac- 
tors will  relate  more  Sins  in  one  or  two 
Hours,  tifan  the  Perfons  reproached  have 
committed  in  one  or  two  Years.  Is  it  not 
evident  that  Ids  Time  is  needed  to  tell  a 
thinrr  than  to  execute  it  ?  Is  it  not  likewifc 
certain,  that  the  cliiicrcnt  thing  we  relate 
ia  one  Hour,  mull  require  fometimes  many 
Years  to  have  been  tranfatted  in  ?  Do  we 
not  fee  Perfons,  who  \\\  a  very  jhort  Space 
of  Time,  have  fcan'd  and  examined  the 
Life  of  others  from  their  Infancy  to  their 
old  Age. 

ARTICLE 


DEfRjiCriON.  Ill 

ARTICLE    XTI.  Sect.1V 

fhe  Greatnefs  of  this  Sin^Jhewn  byfome 
further  Conjidcrations. 

I.  /^  NE  and  the  fame  Sin  Ibmevvhat 
^^  differently  related,  by  feveral  Per- 
fons,  yea  even  without  any  difference,  but 
at  various  Times,  will  make  a  Man  eafily 
believe,  that  they  are  really  new  Sins,  ad- 
ded to  thofe  he  had  before  heard  of-  which 
confequently  mull  ftill  farther  hurt  our 
neighbour's  Reputation.  Thus  we  afford 
ground  for  a  fort  of  Calumny,  by  giving 
Occafion  to  makeFolks  believe  ourNeigti- 
bour  worfe  than  he  really  is,  and  by  laying 
more  Faults  to  his  Charge,  than  he  has 
really  committed.  A  great  Sin  this  is, 
which  Detraftors  lye  open  to,  by  giving 
Occalion  thro'  their  Difcourfe,  to  Judg- 
ments fo  prejudicial  to  a  Man'sReputation  I 
'Tis  not  perhaps  one  lingle  Peifon  who 
gives  fuch  Occafion,  but  many  together, 
and  thereby  all  become  Partakers  in  the 
Crime. 

2.  He  who  dffcovers  a  Thing  to  ano- 
ther, is  in  fome  manner  refponfible  for  all 
the  Additions,  which  this  fecond  Pcrfon 
may  make  to  the  Story  ^  and  thus  he  is 
blameable  with  that  fort  of  Calumny, 
which  gives  occafion  for  thofe  who  lafl 
hear  the  matter,  to  thinjc  all  true,  which 
Others  haye  bcfQxe  added  to  the  Matter  of 
^" -- Fa6t, 


112  \A  Jreat'tj'e  againfi 

Sect.1V  Fad,  and  for  all  which  they  put  thereto 
of  their  own.  The  Fault  it  felf  was  at 
liift  very  fniall,  but  it  has  grown  large  by 
pafFing  thro'  fo  many  Mouths,  as  a  River, 
ivhicli  fwells  as  it  glides  along  thio' many 
Countries,  by  theRivulets  it  receives  in  its 
Courfc.'Tis  wcllknown,that  a  good  or  abad 
Name,  far  from  wafting  &  lofing  its  Strength 
by  carrying,  does  on  the  contrary  acquire 
new  Strength.  Thus  we  ordinarily  fee, 
that  a  Fault  which  in  its  original  and  na- 
ture was  almoft  nothing,  appears  an  enor- 
mous and  a  frightfulCrimc,alter  it  has  been 
fpread  abroad,  and  related  many  Times  : 
and  that  an  Indifcreet  or  Inadvertant  Ac- 
tion has  appeared  an  unpaxdonable  thing 
by  thclc  means. 

3.  Tis  a  kind  of  Calumny,to  fay  things 
that  are  falle,  or  mixt  of  Truth  Sc  Falfity, 
altho'  we  relate  only  what  other  Dctrac- 
tois  have  told  us  for  things  entirely  true. 
For  en  the  one  hand,  it  is  a  Calumny,  to 
impute  thole  Blots  to  a  Neighbour,  who 
is  Irce  fiom  them  ;  and  on  the  otiier  hand, 
a  Detractor,  whether  he  be  the  firft  Au- 
thor ot  the  Detraction  or  not,  is  anfwera- 
ble  for  all  the  Wiong  that  accrues  to  bis 
Neighbour  thereby.  Thus  the  Fear  of 
doing  them  fo  great  Injury  and  of  being 
ones  felf  a   Liar,  flTtould  make  Detraction 


hatclul. 


4.  It 


DEfRACriOK  113 

4.  It  is  but  too  common,  that  this  SinSEcr.IV. 
is  followed  with  Lying  and  fallc  Oaths* 
When  we  reproach  a  Detraftor  to  hisFace 
with  what  he  has  faid,  he  will  make  no 
Difficulty  (  I  Ipeak  of  agrcatPart  of  them) 
to  deny,  that  he  ever  Ipake  diladvanta- 
gcoufly  of  us,  that  thereby  he  may  avoid 
our  Reproaches  and  get  covered  from  our 
reientments ;  and  if  it  be  needful,  he  will 
fwear  he  never  fpake  in  luch  a  manner. 
And  truly,  is  it  likely  that  he,  who  did 
not  tear  offending  GOD  by  Detradion, 
ftiould  fear  finning  againtt  him  by  Lies 
and  Oaths  ? 

Many  Authors  fpeaking  of  Detraftion,^ 
quote  the  Verfes  which  S,  Aujlin  WTOtc 
on  his  Table,  againft  thole  who  were  in- 
clined to  this  Sin.  We  iliall  give  them 
in  Latin,  in  French  and  in  Englifii. 
^ifquis  amat  di£iis  Abfentum  rodere 

{famam^ 

Hanc  menfam  vetHam  mverit  ejfc  ftbu 

In  French  thus  explained, 

^jie  ^liconque  aime  des  Abjens 

A  dechirer  Vhonneur  ^ar  dos  mots  o^ch-* 

(  f^ns, 

Et  ^uiconque  les  de^creditey 
A'^renne  que  pur  lui  ma  Tabic  efi  infer*^ 

(  ^^'^^ 

In  En2:lilh, 

Whoe'er  delights  theAbjentsfametQ  hurfy 

tar  fi  om  my  fahU  let  the  Wretch  depart. 

I  With 


114  ^  Treatife  againjt 

Sect.1V      With  good   Reafon  did  he  place   this 

>'^^^^^^  Advertifcment  on  his  Table,  Dctraftion 
being  oneDifh  generally  at  ateaft.  There 
\vc  are  for  diverting  the  Mind  as  theBody 
is  refrefhed  and  nourilhed  •  but  what  is 
more  criminal  than,  with  our  Tongues 
to  offend   that  GOD  whom  we  ought  to 

t  Cor.  10.  glorify  whether   "we   eat  or  drink^  at  S. 

35-  Paulhd^  taught  us  .^ 

ARTICLE    XI L 

JVc  arc  not  "well  anoare  of  the  great-- 
nefs  of  this  Sin. 

TT7HAT  we  have  already  faid  with 
^^  reference  to  Detradion,  proves,  that 
it  is  a  very  great  Vice,  a  very  conCderablc 
Sin,  feeing  it  violates  all  the  fecond  Table 
of  the  Law,  which  our  Lord  confines  to 
having  our  Neighbour  as  our  felves^  af- 
ter the  fame  manner  that  he  has  abridged 
all  the  Commandments  of  the  firft  Table 
to  loving  GOD  with  all  our  Heart  and 
with  all  our  Strength.  S.  Paul  follow- 
ing this  Example  fay?,  Love  is  the  fuU 
filling  of  the  Law^  which  does  no  Evil  to 
RorriT?  our  Neighbour.  He  then  that  byDctrac- 
tions  fails  of  Love,  and  docs  Evil  to  his 
Neighbour,  fulfills  not  the  Law  of  GOD, 

and 


VETRJCTJON.       11^ 

and  confequently  Sinr.  NotwithftandingSEcrjy 
all  this,  it  is  too  certcLin,  ihat  the  greateit  ^^'Wfi 
Part  of  the  World  are  not  Itill  well  aware 
that  this  Sin  is  fo  great.  We  may  lee  e- 
ven  that  tholejWho  have  made  confiderable 
Progrefs  in  Piety,  and  who  groan  to  fee 
Corruption  reign  with  fuch  an  high  Hand 
as  it  does,  will  yet  back-bite  without  al- 
moft  any  Scruple  or  Remorfe.  Whence 
can  this  be,  unlefs  that  they  don't  believe 
it  is  fuch  a  terrible  Sin  as  in  reality  it  is  ? 
This  Error  is  doubtlefs  greatly  upheld  by 
the  loofe  Maxims  of  fome  Cafuitts,  who 
authorife  Theft,  Murder  and  Detradion, 
by  holding,  that  the  Good  "which  is  founA 
in  T'em^oral  things ^  is  fo  Jlender^  and  of 
fo  little  Confequence  for  Heaven^  that  i^ 
is  of  no  Confederation  before  GOD  ani 
his  faints.  We  have  already  fhewn,  that 
Reputation  is  no  fmall  Benefit,  and  we 
Ihall  Hill  further  Prove  it,  and  that  the 
taking  this  Benefit  away  ftirs  Men  up  toi 
Revenge  and  Hatred  againft  the  Robber, 
which  things  are  very  prejudicial  to  theic 
Salvation  :  and  we  have  laftly  Ihewn,  that 
GOD  forbids  Men  thus  to  hurt  others, and 
that  thus  this  Sin  is  of  great  Gonfideratioa 
before  GOD. 

There  are  others  of  thefc   Cafuifts,   oa^ 

rather  Corrupters  of  Morality,  who  have 

faid  in  cxprefs  Terms,  that  DetraBion  is 

not  a  mortal  Sin^when  tkePerfon  4^trac^ 

I  2  ied 


,1^  A  Treat Ife  againii 

SicT.lV  ted  is  really  ijile.      An  Opinion,    which 
s>y^\r^  has  neither  Proof  nor  Foundation  inScrip- 
turc. 

But  feme  will  doubtlefs  fay,  that  ifDc-. 
traftion  be  fo  great  a  Sin,   and  capable  of 
excluding  Heaven,  there  would  be  hardly 
any  one  faved,   few  Pcrfons  being  exempt 
therefrom.     I    own  there  are  but  few  ia- 
vcd  compared  with  thofe  who  perifli.     So 
j^^  ^^    Chrift  taught  us,  faying,  many  are  called^ 
14,  *    '   hut  few  are  chojen  :  1  hat  theH'ay  "which 
Mat.7,135  /^^^c  to  Life  is  firait^   and  few  there  be 
that  find  tt  :  That  thofe  who    with   the 
Generality  of  Men,   enter   at  the   widi 
Gate^  and  abandon  thcmfelves  to  Detrac- 
tion, fliall  be  deprived  of  Paradife.     I  fay, 
fecondly,that  we  hope  thatGOD  w  illlhew 
fuch  Favour  to  many  w  ho  are  Detractors, 
as  that  they  will  abandon  this  Sin,  and  be 
converted. 

The  Ufes  of  this  SeHion. 

WE  fhall  fay  here  wliat  we  have  al- 
ready faid,that  the  Rcafons  we  have 
allcdged  fhould  make  us  entirely  quit  this 
Sin.  As  we  have  let  thefe  Rer.fons  in  a 
very  great  Light,  and  by  n>ary  cogent 
Aignnients  fhewn  the  Great ncfs  and  E- 
r.orniity  of  Detra(Sion,  wc  would  very 
ftrongly  exhort  you  to   fiv  it,   aiJ    avoid 

the 


DEfRACriON.  117 

the  very    Appearance    thereof.      Let   us  Sbct.IV 


confider  in  bow  many  Ways  and  by  how  |xJJJp^ 


many  Laws  it  is  condemned  ;  by  the  moft 
pare  Law  of  Nature,  by  the  moft  upright 
Law  of  Mofis,  and  by  the  moft  clear  Law 
of  the  Gofpel,  which  all  equally  enter  an 
Adion  againft  us,  fo  that  if  we  appeal 
from  the  Judgment  of  the  one  to  that  of 
the  other,  we  ever  lofe  the  Cafe,  for  the 
Law  of  Grace  it  lelf  moft  ftrongly 
condemns  Detradion  and  Detradors.  W«l>.if,r7, 
How  then  fhall  we  avoid  fo  great,  fo  ter- 
rible a  Judgment,  and  whofe  Gonfcquents 
are  fo  awful  ?  Detradors  Ihall  fuffer  the 
Pains  due  to  Injuftice,  the  Pains  due  to 
Want  of  Love,  the  Pains  due  to  Murder 
and  Theft ;  feeing  Detradion  partakes  of 
all  thefc  Sins.  But  if  each  of  thefe  Pains 
in  particular  be  fo  terrible,  how  great  muft 
be  the  Torments  of  that  Punilhment, 
where  they  fliall  all  meet  together ! 

DetradJion  offaces  the  Image  of  GOD 
in  us,  and  inftead  thereof  fets  up  the  Image 
of  Satan.  They  who  arc  marked  with  this 
Stamo,  and  who  bear  this  Image,  belong 
to  him,  and  he  will  one  Day  take  Poffcf-* 
fion  of  them,  even  as  the  Coin  which  bears  Mat  i^.io 
the  Prince's  Image  belongs  infome  refpeds 
to  the  Prince,  as  our  Lord  told  his  Temp- 
ters. Let  us  then  take  heed,  how  we  re- 
ceive in  us  the  Impjreffion  which  gives  this 
evil  Spirit  the  Right  of  Sovereignty  and 
I  3  Death 


« 1 S  A  Treatife  againjl 

Sect. IV  Death  over  thofe  in  whom  it  Is  found.  If 
'^^^>r^  Detraftion  makes  us  equal  to  what  is  moft 
wicked,  to  the  Principle  of  Wickcdnefs, 
yea  to  Wickednefs  itlelf,  it  does  alfo  ren- 
der us  like  to  what  is  moft  filthy  6c  loath- 
Ibme  among  Brutes;  it  makes  us,  as  1  may 
fay,  twice  Bealls.  Tnis  is  what  was  evin- 
ced when  'twas  once  fhewn  to  what  fort 
of  Beafts  Detractors  might  juftly  be  com- 
^  pared.     Happy  were    Detractors,    if  their 

Souls,  as  thole  of  Beafts,  died  with  their 
Bodies  !  If  after  they  had  been  transformed 
into  Beafts,  Beafts  might  be  transformed 
into  Men,  they  w  ould  reproach  Men  with 
a  Barbarity  w  hich  they  were  ftrangers  to, 
and  might  fay  to  them,  we  wou'd  rot  have 
done  to  Creatures  of  our  own  Species,  as 
you  have  done;  and  you  are  far  more  cruel 
than  we  !  Let  the  very  Afles  reprove 
Numb.  11.  Balaam'^  wlicn  thefc  are  gcing  to  Curfe 
People. 

The  Ufe  of  Speech  is  doubtlefs  a  great 
Gift  of  Heaven,  but  it  had  been  much  bet- 
ter for  us  that  we  had  never  received  it,  if 
GOD  had  not  given  us  the  Ule  of  Rcafon 
to  govern  and  rule  our  Tongue,  which 
without  this  wou'd  be  the  Inftrument  of 
our  grcateft  Evils.  But  do  Men  make 
Uic  of  their  Rcafon,  when  they  defrad  ? 
Rcafon  requires^  that  we  ihould  blcfs  him 
who  has  lb  liberally  diftinguift^ed  us  from 
Other  living  Creatures.     But  this  is  not  all. 

Tho' 


lo, 


D  E  f  R  A  C  r  10  N.  119 

Tho'  Detraftors  fliould  blefs  GOD,  yet  Sect.IV. 
while  they  detraft,  they  ad  contrary  to  v#^  ***/ 
Reafon,  which  requires  us  toufe  ourTongue 
for  each  others  Benefit,  and  certainly  they 
make  ufe  ef  it  to  a  quite  contrary  End. 
ff^ith  the  fongue  blefs  ^e  GOD  coen  the 
Father ^  and  therewith  curfe  njoeMen^uoho 
are  ^  made  after  the  fmilitude  of  GOD. 
Out  of  the  fame  Mouth  proceedethBleJing 
and  Curjfng.  My  Brethren^  tbefe  things  jam.  3. 9, 
ought  not  fo  to  be.  Thus  S.  James  ar- 
gues and  thus  alfo  we  do.  He  here  in- 
cludes two  Propofitions  and  a  Cenfure. 
The  firft  Propofition  is,  that  it  is  a  Sin  to 
curfe  Men  by  reafon,  that  they  are  made 
after  the  Image  of  GOD,  and  to  offend 
thofe  whb  bear  the  Image,  is  to  offend  the 
Image  it  felf.  The  Second  Propofition  is, 
that  it  is  a  manifeft  Contradidion,  to  blefs 
GOD  with  one's  Tongue,  while  at  the 
fame  Time,  with  this  very  Tongue,  we 
are  wounding  his  Image  in  Man.  The 
Cenfure  is  comprized  in  thefe  Words,  My 
Brethren^  theje  things  ought  not  jo  to  be. 
All  thefe  Things  fliould  hinder  us  from 
Detraction. 


SECT. 


120  A  Treatife  agalnjl 

Sect.  V.  i^^^mU^'M^i^0^^^^^^'^^^ 

SEC  7"  J  O  N    V. 

Of  the  various  Circumftances  'which 
aggravate  this  Sin. 

«^j!^..^.^H^i^.^-,  S  all  Sins  are  not  equally 
^^W^''^-<i-*clli*  heinous,  tho'  they  be  all 
86  A  ||Sins,lbaSinoithe  fame 
^^  lell^  Kind    may   be  greater   or 

^|«^J^H^,i^'^l^  lefs,  according  to  theCir- 
•^!i^>?j^"rS.'^|»  cumftances  which  accom- 
pany it.  This  we  pro- 
pofe  to  fhew  with  refped  to  Detraftion, 
by  relating  many  Circumftances,  which 
may  render  it  more  criminal. 


A  R  T  I  C  J.  E    /. 

Of  the  Circtimjlances  ^hich  ref^eSi  the 
Perfon  dctraBc^. 

Circumjlancc  Firji. 
1.  *'  I"  I  S  a  greater  Sin  to  Ipeak  Evil  of 
-*-  Parents,  than  k{  others,  who  are 
not  fo  nccirly  related.  Wherelore  among 
that  Imall  Number  of  Commandments, 
which  compoie  the  Law  of  GOD,  wc 
iind  an  cxpiels  c^mjuand  orderingChildrcn 
to  hvhGur  l\itlcr  iU^d  Mother^:    And  S. 

Faul 


DETRACTION.  lai 

Paul  adds,  that  thn  is  the  fir  ft  Command"  Sect.  V, 
ment  "with  Promife.  They  then  who  ^^J^]^^ 
^iiflionour  them  by  Detradion,  violate  this 
Precept  ^  and,  far  from  having  a  Share  in 
thefe  Promifes  made  to  pious  Children, 
they  may  exped  and  wait  for  the  Effect 
pf  the  Threatnings  theScripture  denounces 
againft  thofe,  who  defpile  the  Perfons  to 
whom  they  are  indebted   for  their  Birth. 

We  know  what  was  the  Punifliment  of 
Canaan  who  difcover'd  hisFather'sNaked-  g««'  9-  ^ 
pefs.  To  thisPunifhment  are  they  expofcd 
who  difcover  their  Parent's  Nakednefs  and 
Defeds  :  Defeds  arc  a  true  Nakednefs  ac- 
cording to  theLanguage  of  Scripture,which 
callsSinners,  Perfons  that  are  "^oor  £f  blind 
and  naked.  S.Paul  alfo  rapks  among  the  Rom.3.17, 
frightful  Sins  of  the  Hcathpn,  that  of 
being  ^without  natural  AffeBion^  which 
wastheEfied  of  thatPunilhmentGOD  had  ^«"'-^'5»' 
fent  upon  them,  for  having  abandoned  the 
Creator,  and  for  having  ferved  the  Crea- 
ture. As  far  as  Parifcide  exceeds  bare 
Manflaughter,  fo  far  Detra<^ion  againftPa-r 
rents,  lurpaffes  in  Enormity  Detradion  of 
thofc,  who  do  not  ftand  related  to  us, 

This  Crime  is  again  redoubled,  if  after 
they  have  given  us  Birth,  they  have  taken 
Care  of  our  Education,  and  have  taken 
Pains  to  furniih  us  with  Soul-Goods,  as 
well  as  thofe  of  the  Body. 

a.  Parents 


122  A  T^reatlfe  againjl 

Sect.  V  2.  Parents  ought  not  to  backbite  their 
^-"'^^r^  Children.  Nature  it  lelf  feems  to  forbid 
this,  having  given  them  an  Inftind,  which 
prompts  them  to  love  that  which  bares 
thcirlmage,  (  which  occafioned  the  faying, 
that  Children  were  the  Medals  ot  theii  Pa- 
rents )  and  docs  as  it  were  caufe  them  to 
live  after  Death. 

It   feems  alio  that  the   Law  of  Mojes 
forbids  this,   w^hen   it    prohibits  feetbtng 
Exod.  13.  a  Kid  in  it's  Mother* s  Milk  j  becaule  it 
*^  appear'd  extreamly  cruel,  that  what  ferved 

to  nourifh  it,  ftiould  fcrve  to  deftroy  it. 
And  is  it  not  equally  barbarous,  that  they 
who  have  given  Being  to  their  Children, 
ihould  afterwards  rob  them  of  theirHonour 
and  Reputation,  and  all  that  is  dear  to 
them  in  this  World  ?  In  fine,  S.  Paul  ex- 
prefly  commands  them,/;^/  to  provoke  their 
Eph.  6.  4.  Children  ^0  Wrath,  What  is  there  more 
capable  of  roiling,  provoking  and  vexing 
them  than  to  backbite  them  ?  and  yet 
Hiftory  furnifhes  us  with  Examples  of  fuch 
Parents  ;  iho'  they  are  generally  more  apt 
to  tell  Lies  to  excufc  their  Children,  than 
to  tell  the  Trdkh  in  accufing  them. 

Circumjiancc  Second. 

For  Brothers  to  detraft  from  one  ano- 
ther, is  a  more  heinous  Sin  of  Detraction, 
bccaufc  Nature    requires,   that   theic  be 

more 


D  E  T  R  AG  no  N.  123 

more  of  Union  between  them.  Bat  this  Sect. IV 
Claim  which  is  naturally  between  them,  wor^ 
Very  often  produces  an  Effect  quite  con- 
trary to  what  it  ought.  As  they  fee  each 
other  the  oftener^  and  fo  know  better 
the  Defects  one  of  another,  and  their  blen- 
ded Interefts  give  more  Occafion  for  mu- 
tual Difputes  and  Detradions.  Let  fuch 
know, that  ^Brolher  is  horn  for  the  ^^^^pjovi?.!? 
of  Adverfity^  that  is,  to  comfort  his  Bre- 
thren and  Sifters  in  the  Time  of  their  Ad- 
verfity  :  *Tis  not  then  for  them  to  caufe 
this  Adverlity,  this  Lofs  of  Reputation, 
which  they  ought  to  maintain  according  to 
divine  and  humane  Laws.  GOD  declares 
that  He  will  punilh  fuch  as  break  thefe 
intimate  Ties.  T^hou  gived  thy  Mouth  to 
Evil  and  thy  fongue  jrameth  Deceit.  ^'^^^  ^°  ^^ 
T'hou  ftttefl  andfpeakefi  again jl  thy  Bro-^'^' 
ther  ;  'fhou  Jlanderefi  thine  ownMother*$ 
Son.  fhefe  Things  hajl  thou  done^  and  I 
iept  file  nee  ;  thou  t  hough  te/t  that  I  "was 
altogether  fuch  an  One  as  thy  f elf  -^  but  I 
'will  reprove  thee^  andfet  them  tn  order 
before  thine  Eyes.  Oh  !  How  much  more 
referved  fliould  we  be  in  our  Talk,  if  we 
were  fully  perfwadec?,  or  if  we  well  confi- 
der'd,  what  David  here  fays  !  (  i. )  That 
GOD  knows  every  Word  we  fay.  (2.)  That 
he  keeps  an  cxad  Account  thereof.  (3 ) 
That  He  will  one  Day  fct  all  our  Detrac- 
tions before  our  Eyes,  to  convince  us  that  ^ 

wc* 


1 24  A  Treat ife  againjl 

Sect.  V,  we  luvc  defervcd  Death   by  ihcm.      (4.) 

V^'V^^  That  he  will  truly  and  really  punilh  us  for 
thcin.  (5.)  That  tho'  ibmctiines  he  defer 
punifliing  of  us  in  this  World,  yet  we  arc 
not  to  think  that  he  will  let  our  Abufc 
of  his  Patience  and  Long-fuffering  go  al- 
ways unpunifhcd  ;  but  that  the  Day  will 
come,  when  he  will  make  us  to  bear  the 
Puniihment  due  to  our  Offences. 

a.  By  thefc  fame  Reafons,  their  Sin  is 
aggravated,  who  endeavour  to  fow  Divi- 
fions  among  Brethren,  Sifters,  Relations. 
And  this  (i.)  Bccaule  ihey  ftrike  at  the 
Bands  of  an  Union  6C  Friendlhip  between 
thele  PcrLns,  whofe  Union  ought  to  be 
lacred.  (2.)  Bccaufe  when  once  Hatred 
isftirrcd  up  between  them,  it  is  almoltim- 
poflible  that  they  fhould  be  reconciled. 
Their  Hatred  is  more  implacable  and  more 
durable,  as  Solomon  teftihcs  &  Experience 
warrants.     A  Brother  offended^  ( lays  that 

Provxs  19-'^^'^^'^)  ^^  f-^^^der  to  be  won  than  ajirong 
City^  and  their  Contentions  are  like  the 
Ears  of  a  Cajtie.  Hence  it  is  that  he 
ranks  among  the  abominableThings  which 
the  Lord  hatcth,  Htm   that  Jowcth  DiJ-^ 

Pror.  6 19  card  among  Brethren, 

Circuwjlance  Third. 

An  Husband  commits  a  very  confidcra- 
Mc  S'D,   when   he  Ipcaks  ill  of  his  Wife. 


DET'R   ACTION.  125 

SL  Peter  commands  Husbands  to  honour  Sect.  V. 
their  Wives,  and  to  carry  it  rcfpedfully  to  ^-'Or^-/. 
them,  as  to  the  weaker  Veflels,  that  is,   if 
by  an  Infirmity  cleaving  to  their  Sex,they 
happen  to  tail,  their  Husbands  ought  not 
to  defame  them  for  it.     S.   Paul  in  many 
places  of  his  Epiftle  commands  Husbands  Eph.y.iji 
to  Love  theirfVives^  even  as  JefusChriJi 
has  loved  his  Churchy  his  myjiical  Spoufe 
and  gave   himjllj  for  it.  ■    But  how  arc 
they   loved  and  honoured,    if  their  good 
Name  is  taken  away  from  them.    Is  Love 
exprell  to  Perfons  by  fuilying  their  Repu- 
tation ?  They  who  obferve    not  this  Pre- 
cept do  without  doubt  fin  doubly,     being 
obliged  to  love   them  as    Believers,   and 
Members  of  theChuich,  which  is  theBody 
of  the  Lord  ;   and  alio,  as  Spoufes.     Be- 
fides  this,  they  fin  not  only  as  Detradtors, 
but  vaftly  more  as  pe  jared  Perfons, having 
promifed  to  Love  and  Honour   them  at 
their  Elpoufals.     In  a  woid,  it  lliews  great 
Imprudence  to  fpeak  ill  of  Perfons  who  fo 
nearly  touch  them.     After  Marriage,   the 
Couple  become  but  one  Flefh,  and  lb  the 
Faults  of  the  one  refleft  on  the  other,  and 
a  Man  diflionours  himfelfbydilhonouring 
his  Wife.      The  holy  Scripture  furnilhe^ 
us  with  an  admirablcExample  in  thisCafc, 
and  worthy  of  Imitation  by  all  Husbands ; 
'tis  that  ol  Jojeph^  of  whom  S.  Matthew^ 
when  fpeaking   of  him  and  his  efpoufed  ^^*P''>^^» 

Wife, 


126  A  Treat tfe  againfi 

Sect.  V.  Wife,  fays,  that  he  fought  to 'put  her  /?- 

^^^^^'"^^  <way  privately y  (  having  known  that  fhc 

was  w  ith  Cliild,  )  hecatije  he  "was  a  rtgh'- 

teous  Alarjy  and  not  ^tiling  to  piake  her 

a  publtck  Example. 

What  I  have  laid  of  Husbands  mull  be 
iindciflood  of  Wifes,  the  Reaibns  being 
equal  for  the  one  as  for  the  other,  and 
Wives  ought  to  be  regulated  by  the  fame 
Copimands.  So  that  I  can't  approve  of 
r  Sam.  ij.  Abigail'^  Condu£V,  \vile  as  fhe  was  in  all 
*^»  the  reft,    who  call'd  her  Husband  a  Fool^ 

before  David^  and  to  pacify  his  Wrath. 

Circumjlance  Fourth. 

To  fpeak  Evil  of  Sovereigns  is  one  of 
the  higheft  Degrees  of  Sin  that  Detradion 
can   rife  to.       St.  Peter  commands  us  to 
fpet.  1 17.  f^^^our    the  King  :  and    this  Honour  is 
doubtlefs  a  Tribute  we  owe  unto  him,  ac- 
cording to  S.Paul  in  Rom.  13.  7.    In  the 
old  Teltament  it  is  expreily  faid,  ThouJJjalt 
not  revile  the  Ruler  cf  thy  People.     The 
Dcut,  11,  Title  oi gods  which  the  holy  Spirit   gives 
s^e  aifa  thcm,   that  is,    of   Perfons,   who    next  to 
Aft:  ^3.  J  QOD,  hold  the  higheft  Rank  among  Men, 
and  who,  by  the   Authority  which  GOD 
and  Men  have  beftowedon  them,  bear  an 
Image  of  thePower  of  Lord  of  Lords  •  This 
Title,  I  lay,  carrys  a  very  ftrong  Reafon 
with  ir,  why  wc  Ihould  refrain  backbiting 
them.  a.  Their 


DEfRjiCflON.  i27 

a,  TheirDefigns  are  ordinarily  concealed  Sect.V. 
and  their  Views  reach  farther  than  we  cai>  ^•/^v*^ 
penetrate  ;    fo  that  on  many  Occafions  it 
would  be  great  Rafhnels  to  diiapprove  of 
what  they  f^y  and  do,  which  atfirft  fight 
might  appear  Evil,     Solomon  teaches  us 
how  impenetrable  their  Hearts  are,  when 
he  fays,  The  Heaven  for  heightbj  and  the  Prov.i^j* 
Earth  for  depthyand  the  Heart  of  Kings 
is  unCearchable, 

3.  Our  own  Intercft  obliges  us  to  refrain 
backbiting  them.  They  have  Power  in  their 
Hands,   and  can  revenge  the  Detradions 
fpread  abroad  againft  their  Perfons.    "ithey  _, 
hear  not  the  Sword  tn  vatn^  lays  the  A- 
poftle  of  the  Gentiles ;    and  fo  Solomon^  Prov.iy.ii 
The  Wrath  of  a  King  is  as  the  roaring  of 
a  Lion^  and  he  thatjtirreth  it  upy  wrong- 
eth  his  own  Soul. 

To  conclude,  Altho'  we  ftiould  avoid 
the  Effeds  of  their  Refentment,  yet  it  will 
be  impoffible  to  efcape  the  Punifhment  of 
GOD,  who  will  fliow  that  He  won't  fail 
chaftifing  in  the  ether  World,  thofe  who 
have  failed  in  their  Rcfped  to  their  law- 
fulSovereigns,and  have  detraded  from  them 
feeing  he  has  even  m  this  World  fometimcs 
puniftied  them  for  daring  fo  to  do  :  Of  this 
we  have  a  very  remarkable  Inftance  in  Mi"  ^^^  ^^. 
rianty  recorded  in  Numb,  i  a.  This  Wo- 
man having  fpoken  111  o{  MofeSy  the  Head 
and  Leacjer  of  the  People,  GOD  fmote  her 

with. 


iiS  A  frcatife  againjl 

Sect.V.  with  the  Lcproly^andthat  at  a  Timcw'hcn 
^^'^^^^r^  the  Punilliment  of  Rctah'ation,  or  the  Re-- 
lemblancc  of  Punifliments  to  Sins,  was 
inUlc-  which  teaches  us,  That  if  Detrac- 
tion be  as  catching  as  the  Leprofy,it  is  alio, 
like  itjanimpurejaloathfome  and  an  odic)us 
Malady. 

1,  With  regard  to  foreign  Princes, 
whofc  Subjeds  we  are  not,  indeed  it  is 
not  fo  great  an  Evil  to  fpeak  ill  of  then> 
as  of  our  own.  But  yet  it  is  no  inconfi- 
derable  Sin,  i.  Becaule  wc  are  to  fpeak  ill 
of  no  Man.  2.  Becaule  all  Princes  in  ge- 
neral bear  the  vifible  Marks  of  the  divine 
Authority,  and  are  ordatned  oj  GOD^  as 
S.  Paul  fays. 

3.  What  we  have  faid  of  Princes  and 
fovereign  Magiftrates,  regards  alfo  their 
Viceroys  and  Governours,  which  they  fend 
into  theirProvinccs,  theirMinifters  ofState 
and  their  Officers,  for  they  truly  are  our 
Superiours.       Therefore     the  Apoftle  of 

Tit.  5,  i,thcGentiles  joins  them  with  Principalities 

r'lT'"^  ^*  ^^^  Powers  whom  we  ought  to  obey  and 

pray  to  GOD  for.     IfSubjefts  aieopprel- 

fed,  Satyrs  againft  their  oppreflbrs  arc  not 

like  to  relieve  them  very  much. 

4.  If  Detraction  and  fpcaking  ill  of 
Sovereigns  dclcrves  to  be  condemned,  no 
ids  condemnable  in  Sovereigns  is  it  to 
fpeak  ill  ol  their  Subjircts.  Exalted  aA 
in  Fail  they  are  by  their  Grandeur,  they 

ougho 


bnght4:o  leave  fo  mean  and  bafe  a  Vice  to  Sect.  V 
others.  It  is  alio  a  greatWeaknefs  in  them  V^V^"^^ 
to  backbite  theirSubjeds,  or  others  whom 
they  can  chtltife  fo  many  other  ways,  if 
they  have  done  what  defervcs  their  Indig- 
nation. Befides  that  their  Dctraftion  is 
more  deftruftivc  than  that  of  particular 
Perfons ;  every  one  thinking  It  an  honour 
to  mind  them,  and  almoft  a  Duty  toimi* 
tate  Princes    and  other  great  Men. 

The  Emperor  Julian^  called  the  Apofr 
tatCjWas  certainly  very  much  in  the  wrong", 
to  write  a  Satyr  againft  his  Subjefts  of 
Antioch^  as  we  are  informed  he  did,  by 
iheodvret  in  the  third  Book  of  hi^  Churfh 
Hijioryy  Chap*  i8, 

Circumjtance  Fifth. 

For  a  Minlfter  to  detradl  is*  a  much 
greater  Sin  than  for  another  Man,  and  c- 
Ipecially  if  he  fpeak  ill  of  Other  Miniftcr^, 
or  of  his  own  Flock. 

Is  it  not  a  fearful  Thing^that  they  who 
peculiarly  ought  to  ferve  the  Lord,  ftiould 
thus  violate  his  moft  holy  Laws  ?  What 
a  Crime  is  it,  that  they  vvhofe  Office  it  is 
to  blcfs  the  People,  fhould  bufy  themfclves  ^^^"^^  ** 
about  Things  that  are  quite  the  Reverfe! 
I.  They  Sin  more  than  others,  becaufe 
they  ought  to  know  better,  and  can't  fo 
c^fily  cxcufe  thcmfeives  of  their  Ignorance 

K  m 


130  yi  freatife  againjl 

Sect.V.  in  this  Matter.     1.  With  regard  to  GOD 
^-^•^^^^^^  who  has^,   as  it  were,    committed  to  them 
Ijifi  L-aws,     which    they   hereby    violate. 
3;  With  Rcic-rence    to    tlicir   Neighbours, 
w^ho  are  more  fcandalized  by  their  Detrac- 
tions than  by  thofe  of  other  fmful    Men.- 
People  are  hereby  induced  to  think, either- 
that  Religioii  it  lelf  is  a  meer  FablCjlceing 
the  Teachers  and  Expofitors  of  it,  do  thus^ 
trample  it  under  Foot:  Or   that  it  is  im-^ 
poflibk  to    practice  it,    fince   they    who 
ought  to  be  moll  godly,  do  not    practice 
it's  Ordinances,  but  on  the  contrary,  do  by 
Dctraftion  violate  them. 

And  as  every    Thing    in   the   Church 

ought  to  be  pure,  even  to  the  very  Wives 

of  thofe  who  help  to  govern  it,   S.   Paul 

I  Tim.  3    j-equires,that  the  Wives  of  Deacons  be  not 

Slanderers. 

What  I  fay  with  regard  toPaftors  who 
fall  into  this  Sin,  I  don't  fay  it  fo  much  to 
cenfure  their  Conduft,  which  I  leave  to 
GOD's  Judgment,  as  to  warn  the  People, 
that  they  fhou'd  not  follow  the  Example 
of  a  Thing  fo  odious  in  thofe  whom  they 
wou'd  imitate.  ^^  ••'^'•'  f--  ^-i'  '^ 

2.  It  is  a  very  crying  Sin  for  a  People 
to  fpcalc  ill  of  Minifters,  efpecially  of  their 
own.  Let  usconfider,  that  notwithfland- 
ing  all  their  Defects,  they  arc  in  facred 
Writ,  called,  Jwhafjlidors  jcr  Chrtjl  ; 
f%Tt- ^ngt/s  oy  Mefcfigcrs  of  GOD.   whom 

in 


i!n  fome  fenfe,  they  reprelent  upon  Earth.SECT.V* 
Let  us  remember,  that  they  arc  fpiritual  Jc^^^^. 
Fathers,  who  give  Milk    to  the     Weak, 
and  ftrong  Meat  to   thofe  who  are  more 
advanced  ;  and  who,  according  toSx..PauVs 
Expreffion,  beget  Men  for  our  Lord  Jefus 
Chrift,    and  endeavour  to  bring  them  to  a 
Life  as  far  above  this,  as  Eternity  is  be- 
yond a  fhort  fpace  of  Time  ;   to  infinite 
Pleafures,  from  Troubles  and  Miferies.  In 
a  Word,  Let  us  be  aware  of  the  Corredion 
which  Ifrael  received,   when  they  rofe  up  Numb,  1^ 
dgainft   Aaron  the  high  Prieft. 

Circumfiance  Sixth 

To  backbite  Benefaftors  is  adding  ^^*m^  ^ 
Detraft'ion,  the  Sin  of  Ingratitude,  w^hich  *  •"  '  * 
is  certainly  a  very  great  Sin.  Publicans 
and  Sinners,  fays  our  Lord,  do  good  to 
thofe  who  do  them  good.  Ungrateful 
Perfons  therefore  who  hurt  their  Benefac- 
tors are  worfe  than  Sinners  ^  that  is,  theit 
Sin  is  greater  than  that  of  ordinarySinners. 
This  Vice,  and  efpecially  in  the  Subjcd: 
we  are  treating  of,  is  fo  direflly  contrary 
to  the  Principles  of  natural  Equity,  that 
it  may  juftly  be  called  a  Sin  againjt  Na-- 
ture.  Nay,  it  is  fo  cryM  down  in  the 
World,  that  it  is  needlefs  to  fpend  much 
Time  in  Ihewing  all  the  Horror  oi  it. 

K  z  The 


A  treatife  againjt 

The  ungrateful  Wretch,  who  fays,  that 
no  Thanks  arc  due  to  tliole  who  have  ob- 
liged hini,  docs  much  Icfsdcfcrvc  that  they 
Ihou'd  do  him  any  Service. 

Circumfiance  Sei:enih. 

When  a  Servant  fpeaks  ill  of  his  Matter 
it  is  alfo  more  criminal  than  it  another  had 
done  it,  or  than  if  he  hadfpoken  ill  offomc 
other  Peribn  :  Becaufe  Mafters  have  a  fort 

Cei.  5.  II,  of  Sovereignty  over  their  Servants,  and  be- 
caufe 6*.  Paul  io  cxprelly  requires  thcfc 
latter  to  obey  and  rcfped  them. 

On  the  other  hand,  theTendernefs  which 
Mafters  ought  to  have  fjr  ti'  '^'t  N\hole  Fa- 
mily (  of  whofe  Number  are  Servants  ) 
fhould  hindci  ihem  from  detracting,  unlefs 
in  Cafes  of  NecefTity,  where  they  cannot 
difpcnfe  with  it  without   Lying,    or  com- 

^'^'  ^'  ^'  mitting  focK  other  Sin. 

Circuwjlance  Eighth. 

To  fpeak  ill  of  thofe  we  call  FriendSjto 
dilcover  their  Secrets  and  Impeifedions,  is 
Hypocrify,  Inhdelity  and  Treifon  joined 
to  Detiadion.  What  !  Bjeaulc  they  cir'd 
in  trufting  to  us  as  Friends,  thtKnowledge 
of  foiiic  lecrct  Imperfection,  ihill  we  be  fo 
wicked,  as  to  dilcover  i?v  pubiifli  it  abroad, 
;u  the  infamous  DiiHlah  did  S.^^f/pju/J^^  Se- 
cret ! 


D  E  TR  AGTI  0  N.  133 

tret !  Shou'd  any  Difference  arife  batweenSKcr.  V, 
thofe  who  have  once  profefled  FriendQiip, 
let  them  follow  the  Advice  o{  Solomon^Dc^ 
hate  the  Matter  with  thy  Neighbour^ 
and  difcover  not  a  Secret  to  another.  To 
ad  othervvife,  is  to  contemn  the  facred 
Laws  of  Friendfhip,  which  don't  allow  us 
to  do  an  Injury  to  our  former  Friends,even 
after juft  Grounds  ol  Difcontent.  It  Ihou'd 
be  our  Care  to  chufe  Friends,  whofe  Pro- 
bity and  Virtue  we  have  been  formerly  ac- 
quainted with  J  and  when  Friendfhip  is 
once  confirmed,  we  muft  bear  with  mutual 
Defefts. 

And  truly,  they  who  thus  betray Perfons 
with  whom  they  have  been  or  are  ftraitly 
linked,  fecm  to  condemn  themicives  by 
their  own  Pradtice.  Here  we  may  apply 
the  Words  of  *£  Cbryfojiom.  ^'  When  they 
"  tell  a  Secret,  they  intreat,  they  conjure 
**  him  that  hears  them,  not  to  relate  it  ta 
^*  any  one,  thereby  declaring  that  they 
*'  have  committed  a  Thing  worthy  of  re- 
*'  proof.  For  if  you  beg  him  not  to  tell 
*^  it  to  another,  you  ought  rather  to  hay^ 
"  refrained  telling  him  iirft.  Your  Secret 
"  was  furc  with  you  \  after  you  have  re- 
"  vealed  it,  you  are  felicitous  for  it's  Con- 
"  fervation.  Woa*d  you  not  have  it  di* 
*-'*  vulgcd,  then  tell  ii  not  to  another,  but 
'^  after  that  you  have  committed  the  kecp^ 
^^  ing  of  your  Secret  to  iiim,  your  Warn- 
K  3  /'  ing 


134  ^  freatife  agalnji 

Sect.V.  ^^  ing   and   Conjuring    him  to  keep  it,    is 
^<^^>r^  «  but  unprofitable  and  faperfluous  '\ 

Every  one  looks  with  a  kind  of  Horror 

on  the  Perfidy  of  Sabinus's  falfc    Friend, 

who  by    his  Wiles  engaged  him  to  talk  a 

Tacitus  ^^^^^^  ^^°  freely  of  the  Emperor    Tiber iuSy 

his  Annals  and  lo  by  being  anAccomplice  in  his  Crime, 

^  '  **     and  then  a  Betrayer  of  him,  caufcd  him  to 

be  condemned  to  Death. 

Circumfiavce  Hinth. 

To  backbite  thofe  with  whom  we  arc 
engaged  by  Civil  Bonds,  as  Country-Men 
and  Neighbours  ;  or  by  Religious  Tyes, 
as  thofe  who  profeis  the  fame  Faith  with 
us,  is  an  aggravating  Circumftance  of  De- 
traction. F^or  if,  according  to  the  Apoftlc 
wc  are  to  do  good  to  allMen,  but  efpecial- 
6al.5. 10.  ly  to  the  Houlhold  of  Faith,  in  Oppofition 
hereto,  but  in  the  fame  Icnfe,  we  are  to  do 
Evil  to  no  Man,  clpecially  not  to  the 
Houihold  of  Faith. 

Circumjlance  tenth. 

To  Detract  from  thofe  who  arc  inAffllc- 
tion  or  Mifcry  of  what  fort  foever  it  be, 
whether  in  Poverty  or  Sickncfs,  is  a  very 
.qreat  Evil.  Yet  there  is  nothing  more 
frequent  than  this.  If  a  Man  falls  into 
Poverty,  \vc  immediately  cry,    he  zvas   n 

FooK 


DEfRACtlON.  135 

Fooly  that  took  no  Care  of  his  Buftnefs  ^  Sect.  V*, 
an  ambitious  Fellow^tbat  wou'djiy  with" 
eutWtngs.  If  aPerlon  happen  tobemifea  able, 
we  lay,  tie  has  brought  his  Misjortune  on 
himfelf.  Suppole  luch  Talk,  tho'  often 
rafli,  were  true,  and  that  GOD  afflided 
him  for  his  Sins,  is  it  not  ftill  ever  true. 
That  to  aggravate  the  Misfortune  of  the 
Miferable  is  very  great  Barbarity  ?  If  it  be 
GOD  that  chaftiies  thofe  Wretches,  are 
not  we  much  in  the  wrong  thus  to  encroach 
on  the  fovereign  Rights  of  the  Lord.  Sup- 
pofe  it  be  their  own  Sins  by  which,  as  well 
as  for  which  they  are  puniflied, mull  webe 
the  Executors  of  Sin  ?  Is  not  this  to  have 
Communion  with  Sin,to  do  it's  Office,even 
to  caufe  Afliidion  to  Sinners,  as  it  does^ 
tho'  in  a  different  way  ?  Is  it  not  true,That 
fhouldGODpunilhourPr/J^,  as  he  has  the 
Faults  of  thofe  whom  we  backbite  and  de- 
ride. That  we  might  at  leaft  expect  as 
great  Punifhments  as  theirs  ?  Moreover, 
'Tis  not  always  for  their  .Sins  that  GOD 
puniihesMen  :  'tis  fometimes  in  Love  and 
Wifdom.  Tis  a  Prefer vative  from  falling 
or  refalling  into  Sin,  as  a  Phyfician  will 
let  a  Man  Blood,  or  adminifter  Phyfick 
to  him,  to  prevent  a  Sicknefs  or  cure  it. 

I  have  juft  now  mentioned  Pride^  which 

merits  fevereChaftifement  •  and  this  I  did 

chiefly,  becaufe  that  it  is  from  Pride,  that 

we  ordinarily  infult  theCalamities  ofothers, 

K  4  being 


136  ^^  freatife  againR 

Srct.V.  being  ready  to  make  Men  think,That  fee-* 
^-^'>^^^  ing  GOD  fparcs  us,  certainly  we  muft  be 
better  than  thofe  \ve  talk  of;  or  that  it 
is  from  our  great  Prudence  and  Sobriety, 
That  we  are  prefervcd  from  Poverty  and 
Maladies,  David  reckons  the  P^rfecu- 
tors  of  the  Aftiidted  among  the  very  word 
of  Men,whcn  he  fays,  They  -perfecute  him 
'whom  thou  haji [mitten^  and  they  talkt  0 
vh  C9.16.  thcGriefo^^ thofe  "whom  thou  bafi  wounded. 

A^ITICLE    11 

Of  the  aggravating  Circumftances^  ivith 
regard  to  Dctra^ors  in  'particular, 

Circumfiancc  Firji. 

^~\  N  E  Circumftance  which  comes  very 
^^  near  the  lali:  wc  mentioned  and  which 
confiderably  aggiavatcs  Dctraflion  is,  to  be 
t{\(:  Author  and  hrft  Difcovercr  of  it  ;  to 
reveal  ^  Fault  which  no  one  before  knew 
of;  an)ong  all  Peaple,  at  all  Times,  in  aU 
foits  of  Crimes,  they  who  are  the  Au- 
thors of  Vn)  are  looked  upon  as  moil  bla- 
meablc  and  cocfequently  mofl  rigoroufly 
treated.  Ttic  Leaders  of  a  Rebellion  for 
Example,  as  they  aic  the  n:ioll  diftinguifh- 
cd  in    the  Sedition^   arc  moil  diilinguifhed 


DETRjiCflOK  137 

in  the  Torments  inflifted  on  the  Rebels,  Sect.  V* 
•when  taken.  The  Thing  is  the  very  lame  ^^^V^- 
here.  He  that  firft  publifties  a  Sin,  ought 
to  be  regarded  as  more  criminal  than  thole^ 
who  come  after  and  relate  what  he  had  al- 
ready faid.  The  Reafon  hereof  is,  that  he 
is  theCaufe  of  all  that  fliallbe  fpfead  abroad 
after  him  and  according  to  his  Example, 
to  the  Prejudice  of  his  Neighbour  •  and  in 
general,  of  all  the  pernicious  EffeSs  which 
accompany Detraaion.  And  let  us  not  fay, 
that  we  have  no  particular  Tye  to  thePer- 
fon  whom  we  defame,  to  hinder  our  fo  do- 
ing. The  generalTye  we  have  to  allMen, 
as  Children  of  the  fame  heavenly  £C  earth- 
ly Father,  is  a  fufficient  Reafon  for  our  not 
diflionouring  them,  and  efpecially  for  our 
not  being  the  jftrftin  the  Undertaking. 

Circum^ance  Second 

To  name  thole  from  whom  we  had  the 
Evil  Reports  which  hurt  our  Neighbour, 
is  a  Degree  of  Aggravation  added  to  bare 
Detradtion.  For  hereby  we  doubly  detradj 
firft  from  him  who  is  the  Objed  of  theDe- 
tradion;  and  fecondly,  fromhimj  by  whom 
we  heard  the  News,  who  is  tacitly  accufed 
of  being  a  Detraftor,  when  we  fay,  'twas 
Xfi  wh€  firft  acquainted  us  with  the  Fault, 


ARTICLE 


138  ^  freatife  againjt  • 

ARTICLE      ///. 

Of  the  aggravating  Circumjtances  uoitb 
regard  to  the  Manner  oj  Det ration. 

Ctrcumjiance  Firji. 

IF  rafti  Judgments  are  the  Sources  of 
Detradion,  they  are  alfo  of  the  Ways 
made  ufe  of  to  fpread  it  abroad.  An  In- 
finite Number  of  Detraftions  arc  only  fuch 
Judgments  upon  the  Conduct  of  others. 
This  ralhnefs  in  Judgments  is  forbidden  in 
Scripture,  not  only  in  general  as  it  con- 
demns Detradion,  but  in  particular,  when 
it  is  faid,  Judge  noty  that  ye  be  not  judged. 
I  flian't  here  enter  into  the  Common  Place 
of  Taih  Judgments.  I  fhall  only  fay,  as 
what  I  can't  here  difpenfe  with  that  altho' 
they  be  true,  yet  thofe  who  make  and 
fpcafc  them,  arc  ftill  culpable,  fince  this 
Kaihnefs  is  condemned  by  G  O  D  '  s  Law. 
And  if  they  be  falfe,  they  then  form  not 
only  a  Detradion,  but  even  aCalumny.  In 
fine,  if  we  give  our  Judgments  to  others  not 
as  certain,  but  as  probable^  not  as  ground- 
ed upon  juft  Realbns,  but  on  Sulpicions, 
This  is  todo  agreat  Injufticc  to  ourNtigh- 
bour.  'Tis  greatly  to  wrong  him,  to  form 
Judgments  grounded  on  Sulpicions/and  to 

dcrtroy 


DE'f  RUCTION.  J3(? 

deftroy  his  Reputation  by  Probabilities.  S^ct- 
For  altho'  we  don't  fay  they  are  very  cer-  VTC^? 
tain,  yet  as  the  World  now  goes,  chufing 
to  cehfure,  and  ready  to  believe  Evil,they, 
to  whom  we  communicate  thefe  ralh  Judg- 
ments, takeaPleafure  in  believing  them  well 
grounded  and  certain,  and  relating  them  as 
fuch,  to  other  Perfons. 

Circumltance  Second. 

Another  Degree  of  Sin  in  Detraaion  is 
to  couch  it  in  writing.  The  Reafon  here- 
of is  evident ;  for  it  has  then  more  evil  Ef- 
fects. Words  vanilh  6C  may  be  forgotten  j 
but  Writings  remain  and  may  refrefh  the 
Memory  of  Faults  which  we  had  forgotten. 
Words  lifcewife  extend  but  to  a  fmall  Dis- 
tance, whereas  Writings  may  go  much  far- 
ther and  reach  to  the  End  of  the  World. 

O  what  aftrange  and  terrible  Sort  of 
Weapon  is  Detraftion,  which  kills  at 
than  a  thoufand   Leagues  Diftance  ! 

Add  to  this.  That  there  appears 
more  of  a  premeditated  Deiign  in  this 
fort  of  Detradipn  3  and  that  we  have  more 
Time  to  think  upon  what  we  are  about  to 
do  ;  which  doubtlefsAugments  the  Black- 
nefs  of  the  Crime. 


tunnm^A 


ARTICLE 


140  A  fnaPife  again (i 

ARTICLE    IV. 

Of  the  Circumjtances  "zvhich  aggravate 
DetraHion  'jotth  regardtotbc  Vices 
and  dins  uoe  ^ublt/b. 

A  Firit  Circumjlance. 

H  E  holy  Scripture  looks  upon  it 
as  a  rery  great  Sin  to  backbite  and 
deride  a  Perfon  on  Account  of  his  bodily 
Defefts.      Therefore   it   formally  forbids 

Uy  T  u.  ^^Kfi^&  ^^^  -D^^  i  and  fays,  Thou  fhalt 
^"^'^^  *  mt  put  ajiumbling  Block  before  the  blinds 
and  Curfe  the  Dumb^  but  tboujhaU  fear 
the  Lord  thy  God.  To  rail  at  and  deride 
Perfons  on  Account  of  bodily  Infirmities, 
to  which  they  did  not  contribute,  is  to  de- 
ride their  Creator  who  made  them  fo.  Tis 
moreover  a  manifeft  Injuftice  and  Folly  ; 
fmce,  far  from  being  the  Caulc  of  thclc 
Defefts,  they  wi(h  with  all  their  Soul  to 
be  free  from  them,  and  were  it  in  their 
Power,  they  would  willingly  get  lid  of 
them.  And  we  may  asjuftly  accufe  a  deaf 
Man  of  having  heard  Conrpiracics  againft 
the  State  without  declaring  'em,  as  to  raii 
at  and  find  fault  with  hie  Defects  of  Na- 
tare. 

We 


D  E  r  R  ^  C  flO  N.  *4i 

Wc  mi^ht  enlarge  here  upon  what  we  Sect  V. 
juft   mentioned   under    the    firft   Section,  ^-^OTv-/ 
where  'twas  faid  that  we  fpeak  ill  of  many 
on  Account  of  their  Birth  ;  or  what  re- 
gards theNovelty  of  their  Race,  and  mean- 
ncfs  of  theirOrigin,  or  that  they  owe  their 
Birth  to  fomc  Crime,  or  that  their  An- 
ceftors  committed  fome  Fault  which  dil- 
honours  the  Family.    In  general,  wc  may 
fay,  that  it  is  a  great  Injuftice  to  Pcrfons 
to  deride  and  inliilt  'cm  for  things  in- which 
they  had  no  hand,  and  for  which  they  arc 
not  culpable ;  to  turn  their  Mifcry   into  a 
Crime,   and  hurt  them  for  what  they  arc 
entirely  innocent  of,   as  well  as  to   injure 
Pcrfons  becaufeof  bodily  Infirmities  which 
we  have  juft  now  mentioned. 

Is  it  then  a  Crime,  an  unpardonable 
Crime,  and  is  it  fuch  a  mighty  unhappi- 
nefs,  that  a  Man  can't  reckon  up  a  long 
Race  of  Anceftors  ?  To  judge  hereof,  let 
us  confider,  that  the  Eftecm  wc  have  for 
the  Antiquity  of  an  Houfe  is  but  the  Ef- 
fed  of  Men'sHumour,  who  inotherThings 
prefer  what  is  new  /  Let  us  confider,  that 
thofe  Families  which  are  now  ancient  were 
once  new,  and  that  new  ones  may  become 
ancient  :  And  let  us  remark  that  all  arc 
the  Children  of  ^dam^  and  Noah  the 
RcftorcrofaloftWorld. 

As  to  Ilkgitimatcs,  We  fhould  confider, 
That  SOD  dcoiarcs,  Every  one  Ihall  bear 


I4i  ^  Treat tje  againjl 

SECT.V.his  own  Iniquity,  and  lb  they  cannot,  and 

£^^20^^^^?'^^  ^^^  ^^  ^^^^  ^^^  Crime  of  their  Pi- 
ts, rents.     He  alio  declares,  that  'tis  the  Soul 
which  fmnclh,    which  Ihall  die,    and  that 
the  Child  Ihail  not  bear  the  Father's  Sin. 
Let  us  oblerve,  that  GOD  caufed  thcChil- 
drcn  of  rebellious  Parents,  who  died  in  tiic 
Defarr,  to    inherit  the  Land  of  Promile. 
Why  then  fhould  we  make  the  Children 
of  the  Wicked  bear  the  Puniihment  which 
GOD  does  not  inflid  on    them  ?    at  leaft 
when  they  don't  follow  theirEathcr'sFoot- 
fteps,  why  ftiould  we    impute  a  Crime  to 
them,  which  the  Lord  does  not   impute  ? 
Do  we  not  on  the   contrary  know,  That 
GOD  made  wit  oijeptbah^  (  who  was  the 
Judges  ch.  Son  of  a  Concubine,  )   to  deliver  his  Peo- 
ple Ifraelixoxn  their  Foes,  by  the  Hand  of 
that  valiant  and  wile  Judge  and  General. 

We  Ipeak  evil  of  Illegitimates,  cither 
when  they  are  in  Poverty  and  Mifery,  or 
die  when  they  have,  by  GOD's  Blefling 
and  their  own  Induftry  arrived  atlbme  ele- 
vated Rank.  If  it  be  in  the  lirft  Cafe,  it 
is  great  Inhumanity  to  add  to  the  Milcry 
of  their  Poverty,the  Shame  and  Difhonour, 
which  the  World  impute  to  ilich  a  JBirth. 
And  if  tliey  arc  in  a  ilourifhing  Condition, 
if  GOD  has  blcfled  them,  and  railed  them 
why  fhou'd  we  debafe  them,  and  if  their 
own  Wit  has  rais'd  them  to  this  high  Sta- 
tion^ they  arc  lb  much  the  more   Praife- 

Wcithy 


DETR^CriON.  »4| 

Worthy,  (  far  from  meriting  Contempt,  )  Sect.  V. 
in  that  they  have  rais'd  themlelves  without  WorV, 
the  Help  of  others.  What  we  have  faid, 
may  aUo  be  applied  to  thofe,whofeParents 
have  committed  Faults  that  have  been  pu- 
niflied  by  the  Magiftrate,  or  which  altho* 
notpunilhed,  do  yet  difhonour  their  Houle. 

Moreover  what  has  been  faid  of  the  Un- 
happinefs  of  Birth,  and  the  Infirmities  of 
the  Body,  may  alfo  extend  to  the  involun- 
tary Deteds  of  the  Mind.  To  detrad  from 
aPerfon  becanfe  GOD  has  not  allowed 
him  the  Gift  cf  Memory,  to  deride  invo- 
lutary  Ignorance  and  invincible  Stupidity, 
would  certainly  be  a  great  Aggravation  of 
Detraction,  for  the  Reafons  already 
alledged,  andbecaufe  in  this  they  arc  very 
innocent. 

Perhaps  fomc  may  fay,  if  it  be  ^Oy  then 
we  do  no  wrong  to  a  Man's  Reputation, 
by  fpeaking  of  the  Defecls  either  of  Body 
or  Mind,  becaufc  none  look  upon  them  as 
Faults  or  Crimes  of  their  own,  and  con- 
fequently,  injure  them  neither  in  Honour 
or  Fortune.  1  Anfwer,  That  yet  many 
Times  it  happens  quite  otherwife  :  They 
who  have  thofe  Infiimities,  are  all  their 
Days  the  ScofFand  Jeft  of  others  •  and  the 
World  attach  a  kind  of  Infamy  hereto. 
Yea  many  Times,  Thofe  Blemilhes  in  a 
Man's  Birth  hinder  his  Advancement ;  and 
fo  to  ayoid  all  this,  the  belt  Way  is  not  to 

mention 


X44  -^  Treatip  againjl 

S«cT.V.  mention  them,  and  the  worft  way  1*9  to 
deride  them.  Far  then  be  Irom  us,  thofc 
Pcrfons  who  can  never  Ipeak  of  another 
>¥ithout  mentioning  his  DetVds  and  Fail^ 
ings.  And  kt  thofe,  who  by  their  own 
Vcrtue  and  Piety  have  rais'd  themfelves 
high,  be  as  much  above  their  Deriders, 
as  theic  are  elevated  above  them  in  exter- 
nal Advantages. 

Circumjiancc  Second. 

A  Man  Ihews  himfclf  extremely  back- 
biting, when  he  divulges  the  Sins  where* 
into  his  Neighbours  have  fallen,  being  as 
it  weic  forced  into  ihcm  ;  thro*  the  Vio- 
lence of  Perfecution  or  being  in  danger  of 
the  Lofs  of  Life,or  when  in  Ihort,  Temp- 
tations have  been  over  violent.  Since  th^lc 
Circumftances  do  infome  Mealure  extenu- 
ate the  Sin  before  GOD,  we  all  ought  to 
have  a  relpect  hereto,  and  to  confidcr  thi.C 
fuchPcrlbns  deferve  rather  our  Compaffion 
thanCcnfuijtr.  Yea  it  is  aDetradion  mixed 
with  Calumny,  to  reprefent  thefe  Siivi  in 
all  the  Horror  they  wou'd  have,  were  they 
not  accompanied  with  Circumftances  which 
make  them  lels.  In  ihort  every  Circum- 
llancc  that  IclFcns  the  Fault  of  the  JDccr^ 
agijravatcs  the  Sin  of  the  Publifhcr. 


DEfRACflON.  I4J 

Circumjiance  the  Third.  Sect.  V 

'Tis  an  enhancing  of  Sin  to  mention 
Faults  of  which  Perfons  have  repented. 
Who  would  have  reproached  St.PeUr  for 
his  Cowardife  after  the  Tears  it  had  drawn 
forth  from  him  ?  Or  David  for  his  Adul- 
tery and  Pride,  after  his  Humiliation  and 
Groans  ?  Or  St.  j^ujlin  for  his  Debauche- 
ries, after  his  extraordinary  Repentance  ? 
How  injurious  would  it  be  at  the  fame 
time  we  are  proclaiming  their  Failings, 
fhould  w«  not  fet  forth  their  Vertue,  and 
Ihew  that  their  Converfion  had  more 
Greatnefs  and  Sanftity,  than  their  Fall  had 
Meannefs  and  Sin  ?  To  do  otherwife, 
would  be  acting  diredly  contrary  to  GOD, 
who  fays,  "  That  if  the  fVicked  will  turn 
jrom  all  his  Sins  that  he  has  committed  ^^^^^^^ 
andkee'^  all  my  Statutes^  all  his  franf'^u  i»*  ^ 
grejfions  that  he  hath  commit tedy  they 
JhMl  not  be  mentioned  unto  him* 

Circumjiance  the  Fourth. 

What  moft  enhances  the  Dilhonour  and 
Infamy  of  our  Neighbour,  greatly  aggra- 
vates the  Sin  of  Detratlion.  And  as  the 
Vices  and  Paffions  of  the  Heart  do  more 
injury  to  his  Reputation  than  the  Defers 
of  the  Mind,  it  follows,  that  to  fpeak  of 
the  former  is  the  greater  Sin.  Among  the 
.    L  Vices 


146  A  freatife  againjt 

Sect.V-  Vices  of  the  Heart,  I  reckon  all  thofeSinf 
Y^f^  which  S.  Paul  calls  the  Fruits  of  the  Fit fi-^ 
'  '^  and  all  thoieCrimes  of  the  Heathen,  men- 
tioned in  many  Places  of  his  Writii]gs,and 
alfo  thofe  which  are  to  be  and  now  arc  16 
common  in  thcle  laft  Ages,  according  to 
his  Predictions. 

•  'Ti«  true  we  a^e  with  Grief  to  confefs 
tha:t  many  Pcifons  glory  in  the  grcateft 
Crimes,  and  that  the  more  criminal  Men 
are,the  more  thcy^  are  applauded  inftead  of 
being  contemned.  But  notwithftanding, 
TTis  only  by  thofc  Perfons,  who  arc 
engaged  in  the  fame  Crimes '  and  the 
like  Libertinifm.  As  for  others,  and' 
the  more  fobcr  Part  ot  minkind,  they  do 
Retell  in  general,  at  leaft  in  others,  all  Sorts 
of  Crimes.  And  they  who  plunge  them- 
feives  thereinto,  lolc  their  Reputation 
■with  their  Innocence ;  m jrc  or  Icls  accor- 
ding to  the  Degree  of  their  Coriuption. 

Circumjlancc  the  Fifth,  j 

'Tis  an  Airgravation  ofDetraftion  when 
^e  mention  Thinc;s,  whereof  not  only  the 
Doing  is  forbid,  but  alfo  the  very  Recital, 
yea  tho'  it  could  be  without  Detriclion. 
Such  arc  the  DcbaucHerics  and  Impurities, 
which  S.  Paul  forbids  us  to  fpeak  of.- 
Chip.  39.  Let  no  filthy  Communication^  ( lays  he  to 
ttic  Colojians^ )  proceed  out  of  your  Mouths 
•Jvi  V  JLcC 


D  Ef  R  ACflO  K  147 

Let  it  not  be  faid  that  the  Apoftle  con- Sect.  V, 
deransonly  fuch  lafcivious  Difcoarfe  as  we 
our  felvcs  are  Authors  of,  and  not  fach  as 
we  relate  after  others.  TwoReafons  prove 
the  contrary.  i.  That  he  fpeaks  in 
General  and  without  Reftriftion,  and  wc 
fee  nothing  in  his  Way  of  arguing  that 
might  reftyain  it.  2.  That  on  the  con- 
trary, his  own  Terms  fticw  that  we  ought 
to  underitand  it,  as  well  of  the  Relatcrs  as 
the  Author  of  filthy  Communications. 
Anc^  truly.  Is  not  a  Difcourfe  as  filthy  and 
difhoncft  in  the  Mouth  of  One  as  in*^  that 
of  Another  ?  Thus  tis  a  Sin  even  to  relate 
fiichDifcourfe,  and  doubly  fo,  if  it  be  with 
a  Defign  of  hurting  thofe  whofe  impure 
Words  or  Actions  wc  rchearfe. 


ARTICLE    K 

Time  and  Place  may  aggra'oate  the 
Horror  of  DetraSiim. 

P  O  R  Inftancc,  To  detraft  in  thcChurch 
^  and  in  Time  of  Divine  Service:  A 
Time  and  a  Place,  wherein  far  from  being 
permitted  to  detrad,  we  ought  not  even 
to  ipeak  of  Things  indifferent  :  but  where-* 
in  we  ought  to  edify  one  another  by  gooj 
Works,  tnd  not  injure  on©  another.  Ne- 
L  a  yerthclefs, 


1 48  A  Treatifc  agatnjt 

Sect.  V.  verthclcfs,  (  O  the  Wickcdnefs,  )  we  Ice 
>-^^'*^  Perfons  who  leem  to  come  to  thclb  Tacred 
Places,  only  to  examine  curoufly,  and  ma- 
lignantly all  that  fhall  be  laid  or  done  I 
Ready  toccnlaie  all  that  thePreacheifays, 
they  whilpcr  to  others  the  ciiticalRcmarks 
they  make  upon  his  Difcourles,  and  vilify 
all  thofe  which  are  not  falhioned  according 
to  their  own  P'ancy,  and  on  Account  of  a 
Thouland  other  Things.  In  a  Word,  I 
fay  that  many  of  the  Ways  of  Detradicn, 
which  we  have  related  and  many  of  it's 
Sourcft  which  compofe  the  Third  Scdicn, 
and  in  Gencraljthe  Malice  ciHeart,£<:c.&.c. 
which  contribute  to  aggravate  other  Sins, 
have  the  fame  EfFeft  upon  that  wc  are 
now  arguing  againft. 

Particularly,  Befidc  the  Circumftances 
fpoken  of  in  this  Seftion,  there  are  Three 
others  which  are  very  pernicious-  i.That 
hereby  we  offend  both  GOD  and  our 
Neighbour,which  is  a  doubleCiime.  i.That 
we  arc  not  ignorant  that  Detraftion  is  a 
Sin  againft  Charity.  Let  a  Man  rcprc- 
fcnt  it  ever  lb  little  and  trifling,  ftill  he 
knows  it  to  be  a  Sin,  and  this  Knowledge 
ierves  to  make  it  tJie  greater  •  P  aults  com- 
mittcJ  by  Ignorance  being  more  excula- 
ble.  3.  That  wc  commit  this  Sin  from 
very  fmall  Motives,  yea  from  very  evil 
Motives,  as  Self- Love,  Covetoulnels,  &rV. 

<••  i^^-e: ^<:  ^^ ^ :-3^ ^^;  >* ^  ^^  ^-^^  s^-^-:  ^ 

The 


DEfRJCriON.  ,4^ 

fbe  Ufes  of  this  Season.  Sect.V. 

WE   have  endeavoured  to  remark  thofe 
Things  which  make  Detradion  moft 
enormous.      There  are  fo  many   Things 
which  contribute  hereto,  (  as  we  may  fee,) 
That  it  is  very  difficult  that  this  Sin  fhou'd 
not  be  accompanyed  with  fome  of  thefc 
deadly    Circumftances,  and  perhaps   with 
many  of 'em.     It  is  then  very  difficult  but 
that  a  Detractor  fins  doubly,  which  fhould 
greatly  induce  us  to  hate  this  Vice.     Per- 
haps among  the  Degrees  we    have  menti- 
oned, there  are  ftill  others,  and  among  each 
we  may  meet   with   fomething    that   we 
have  faid  nothing  about :    Perhaps,   I  fay. 
The  Subject  who  backbites  his  Sovereign, 
may  fin  lefs  than  the  Child   who  fpeaks  ill 
of  his  Father  :  Altho'  it  may  be  thus,  yet 
there  is  no  fcruple  to  be  made  but  that  they 
both  fin  greatly  \   and  all  the  Difference 
that  will  be  found,  ftiall  be,    that  the  one 
will  be   plunged    deeper   into  Hell   than 
the  other.  But  where's  the  Man  who  wou'd 
try  this  Difference  ?   Who  does  not  know 
that  thcleaft  Torments  of  this  Abyfs  arcM^r  M4r. 
yet  infinite  Torments  at  leaft  in  DuratiDn  ?  ^"^'^^  •^^' 
That  the  Torments  are  the  Flames   of  a 
Lake  of  Fire  and  Brimftone,  accompanied 
with  the  Gnawings  of  a  Worm  that  never 
ceafes^  never  dyes. 

L  \  The 


150  ji  freatije  againll 

Sect.  V.  The  fame  may  be  faid  in  general  of  all 
^^*^^^^^  the  Degiees  of  this  Sin,  and  even  of  the 
Sin  it  fclf  confidered  without  its  aggrava- 
ting Circumftanccs.  Suppofc  we  fhould 
avoid  thefe  Circiimftances,  yet  what  cou'd 
ve  expect  from  bare  Dctraftion,  but  that 
ve  Ihould  not  be  fo  violently  tormented 
as  thofe  who  Ipcak  ill  of  Parents,  Mini- 
fters,  SCe.  But  after  all,  we  ftall  be  for- 
ever tormented  with  thePains  of  Fire  ;  the 
Torment  whereof  is  not  middling  or  tole- 
rable. Let  us  then  fhun  not  only  what 
cncreafcs  both  the  Sin  and  thePunifliment, 
but  let  us  avoid  the  Sin,  tho'  in  it  felf  not 
lb  great,that  lb  wc  may  be  entirely  faved 
from  the  Torments  prepared  for  it.  Tor- 
ments as  certain  as  they  are  extrcam  in  the 
pain,  Eternal  in  the  duration. 

What  we  have  faid  in  this  Scdion  docs 
not  cxcuie  little  Sins.  There  will  be  al- 
ways reafons  fufficicnt  to  combat  them, 
tho'  there  be  more  againft  greater  Sins. 
ACrlminal  lufFers  Death,  tho'  there  be  but 
one  Head  of  Accnfation  againft  him  whieh 
defcrves  Deatli,  altho'  lie  wou'd  have  been 
more  blameable,  had  he  amafs'd  a  great 
Number. 

S  EC  f. 


DEfRACriON.  I  ji 

SECTION    VL  Sect.VI 

0/ihe  Effe^s  of  DetraBion. 

^^^^'^'^^^  F  Dctraflion  be  a  Sin  in  its 
i»QQg^<ri  Sources  and  inil  felf,  it  is  not 
%^  I  lyS  Icisfo,  and  therefore  not  lefS 
|e»ol^^a|  diligently  to  be  fhun'd,  in  its 
^^f«^^l,  hateful  and  perniciousEifefts. 
That  wc  may  take  a  diftinft 
View  of  thofe  EfFeds,  we  fhall  range  them 
under  particular  and  diftinft  Heads. 

The  .firft  ftiall  Ihew  its  direful  EfFeds, 
with  refpect  to  Detradors  while  in  this 
World.  The  Second,  with  refped  to  the 
Perfons  fpoken  ill  of.  The  Third,  with 
regard  to  thofe  who  hear  the  Detradion. 
The  Fourth,  with  regard  to  the  State. 
The  Fifth,  with  reference  to  Religion. 
TheLaft,  with  refped  to  the  Punilliment 
which  GOD  will  inflid  on  Detradtois  in 
the  other  World. 

^  ^«^ k^^  ^«^  ^€^  ^-^i  ^€<  ^-fi^  ^^  ^ 
ARTICLE    /. 

Of  the  EffeBs  of  Det ration  as  referring 

to  DelraBors  while  in  this  /iorld. 

I. 

IN  this  firft  Refped  it  is  exceeding  de- 
trimental to  thefc  Perfons.      For  i .  It 
L  4  ^P^^^* 


IJ2.  A  freatife  againjl 

SECT.VI.fpoils  their  Judgment.       It  is   a   general 
^^^^^^y^  Rule  and  beyondException  that  \ve  ought 
to  lorm  our  Mind,aRd  efpecially  ourjudg- 
mentupon  good  Models,  and  ftrongly  im- 
prefs  on  our  Memories  the  molt  judicious 
Tho'ts  of  others.     By  a  like  M«lxim,they 
who  have   continually  before    their  Eyes 
evil  Objcds,  wicked  Examples,  and  who 
take  a  Plealurc  in  entertaining  them,  muft 
reeds  meet  with  a  contrary  Effed.     How 
then  can  Detraction   but  I'poil  the  Mind, 
feeing  for  its  Objedts  and   Subjefts    it   hae 
the  falfe  S:eps,  Imprudences  and  falfeRea- 
foning  of  our  Neighbour  ?     2.  The  fame 
may  be  faid  with  Reference  to  the  Heart, 
which  it  equally  corrupts,  when  it  has  c- 
ther  Men's  Vices  for  its  Objed.     Perhaps 
fome  will  fay,    that  when  we  fpeak  ill  of 
the  Defcds  of  the  Mind  or  the  Vices  and 
Paflions  of  the  Heart  of  a  Man,  it  is  with 
a  Defign   rather  to   difapprove  and  avoid 
them,  than  to    follow   and  pradice  them. 
But  to  this  I  anfwer,    i.  That  many  con- 
demn in  others  what    they  pradice  tliem- 
felvcs.     The    World  is   full  of  fuch    like 
Examples.       ::.    We  do  certainly    many 
Times  fpeak  of  wliat  we  love.     3.  We  are 
very  ready  to  act  what  we  frequently  think 
and  talk  of.     The  Rcafon  is,  bccaufc  thcfe 
tho'ts  muft  needs  leave  ibmc  evil  In^prcUi- 
ons  on  theHeart,  as  the  Handling  of  Lead 
leave  a  Blackneli  on  the  Fingers.    4.  The 

moft 


D  E  r  R  J  C  f  I  O  N.  155 

inoft  cfFecliialWay  to  avoid  Sin,  is  to  keep  Sect.V! 
it  at  a  diftance  even  from  our  very  Tho'ts.  -^^V^^ 
We  know  thqre  are  no  Sins  but  what  we 
may  furmount  by  Flight.  If  Example 
makes  us  Wander  frocn  our  Duty  fo  fre- 
quently, how  much  more  will  it  do  thus, 
when  we  take  Care  to  entertain  it,  and 
meditate  in  our  Tho'ts  upon  it. 
//. 
Detraftion  extreamly  hurts  our  ownRc- 
putation.  If  thofe  before  whom  Peribns 
detrad:,  doin  the  leaft  perceive  that  it  is 
Pride  which  engages  them  therein,  they 
will  conceive  Scorn  6C  even  Hatred  againft 
the  Detrai^ors:  Becaufe  Pride  is  as  infup- 
portable  to  thofe  who  difcover  it,  as  it  is 
dear  to  thofe  who  arepolTeffedby  it  without 
knowing  it.  So  that  altho'  the  vanity 
of  others  may  do  no  harm,  yet  Pride  is 
fufficient  to  difpleafe,  and  to  make  the 
Proud  contemptible.  Aod  from  whatever 
other  Paffion  Detradion  arifes,  he  that  re- 
lates it  brings  on  himfelf  the  infamousCha- 
rader  of  a  Paffionate  Man.  If  it  be  Levity, 
defire  of  Talking,  or  Idlenefs,  he  will  lie 
under  the  title  of  a  light,  talkative,  idle 
Fellow.  If  wc  confider  the  hurt  Detrac- 
tors do  their  own  Reputation,  when  they 
wou'd  debaiethat  of  others,  and  the  Train 
of  Evils  they  bring  on  themfelves,  and 
how  often  and  ftrongly  their  Conduft  is 
condemned  in  the  Law  of  GOD,  they  de- 
fer vc 


T54  ^  Treatifc  again (i 

SicT.VIferve  the  Name  of  imprudent,  unwilc  and 
^^"V"^  irreligious  Perions.  In  general,  they  pals 
for  wicked  and  deftrudive  Perions,  Cha- 
ladcrs  very  proper  for  the  acquiring  an  ill 
Name.  Such  as  highly  applaud  them,  do 
in  the  Bottom  of  their  bouls  deteft  and 
deride  them.  He  wiio  laughs  at  the  Rela- 
tion, inwardly  laughs  and  mocks  at  the 
Relator.  He  delpiles  and  hates  him,  bc- 
caufe  he  is  not  ignorant  that  in  his  Ablencc 
he  wou'd  fay  the  fame  or  like  Things  of 
him,which  he  has  heard  fpokcn  at  anotheis 
Coft.  After  having  been  a  Witnels  to  a 
Converfation  where  no  one  was  fparcd,can 
he  perfwade  himfelf,  that  they  will  fparc 
him  in  another,and  that  others  will  not  hear 
ol  him  what  he  has  heard  of  hisNeighbour  ? 
So  that  the  Detraftor  is  blamed  and  hated 
by  every  Body.    The  Difcourje  ofFoolt/h- 

Prov  H  9-  ^^^  ^^  ^^^^y  ^^^^  ^^^^  Scor/jer  is  an  Ahomi' 
nation  to  ;l/tv;,  fays  Solomon, 

The  Follies  and  Weakncllcs  which  De- 
tradors  difcover,  may  juftly  entitle  'em  to 
an  ill  Name.  What  is  there  more  ridicu- 
lous than  the  Man,  who  to  raifc  his  own 
Reputation  will  deny  his  Neiglibour's  good 
Charader  which  is  a  Ihade  upon  his?  Sup- 
pofe  he  ihou'd  overthrow  his  Neighbour's 
Reputation,  wou'd  his  own  be  a  whit  the 
greater,  better  or  more  perfcfl  ?  Juft  like 
the  Man  who  having  a  M:nd  to  be  as  hic;h 
as  aTree,  cuts  it  down,  but  is  he  whofellVl 
it,  one  Inch  the  higher  ?  No- 


D  E'f  R  J  C  T  I  O  N.  15J 

Nothing  is  more  ridiculous  than  to  dc-  Sect VI 
traft  thro'  I'pight  ;  For  in  thus  revenging 
my  leif,  do  I  in  the  leaft  repair  the  Injury 
my  Enemy  has  done  me  ?  Have  I  bro't 
any  Advantage  to  my  own  Affairs  ?  No, 
by  no  means. 

The  Comedian's  Vr^diicc  is  look'd  upon 
as  mean,  infamous  and  unworthy  a  Man  of 
Honour.  Neverthelefs  what  are  Detrac- 
tors but  Comedians,  who  ad  their  Neigh- 
bours on  a  hundred  different  Stages  ?  The 
Profeflion  of  a  Buffoon  is  looked  upon  with 
the  fame  Eye,  and  yet  this  is  the  Profef- 
fion  of  detracting  Raillers,  who  make  the 
Company  laugh  at  another's  Coft.  The 
Dctraftor's  Trade  then  is  as  infamous  as 
the  Comedian's  or  Buffoon's  Profeflion. 
And  thus  they  divert  the  World,  as  well 
at  their  own  Damage,  as  at  the  Coft  of 
thofc  they  derid. 

Ill 

Not  only  are  Detradors  cxpofed  to  the 
Lois  of  their  own  Reputation,  but  alfo  to 
theHatred,  and  Refentment  of  thole  whom 
they  have  backbitten.  From  h^nce  aiifc 
fo  many  Enmities,  Animofities,  Defigns 
and  Effefts  ofVengcance,  Quarrels  and  even 
Murders  and  Afiaflinations.  The  Thing 
is  evident,  and  I  doubt  not  but  many  of 
my  Readers  havefeen  themfelves  the  Proofs 
and  Examples  of  what  I  advance.  At  Rome 
n  ths  Year  1702,  Mr,  Ceccadore  Secre- 
tary 


1 5^  ji  Treat ife  againjl 

Sect.VI 

V-^^V^^  tary  of  the  Latin  Tongue  to  the  Pope  was 
affaffinatcd  near  his  own  Apartment  in  the 
Palace  of  thc/^^//r/^/;,and  upon  his  Clothes 
was  lound  a  Billet  in  thefe  Words  •  Be^- 
'ware  oftalking  concerning  another  Man's 
Reputation. 

Moreover,   The  holy  Scripture  is  an  af- 
fured  Warrant  hereof.     St.  PauJin  the  3d 
Chapter  of  his  Epiftle  to  Titus^  after  ha- 
Ver.  z.     ving  fojmally  forbidden  Detraction,  imme- 
diately upon    it  adds,  That   they  be   no 
Brawlers  :    So  that  the  Apoftlc  having 
condemned  Detradion  in  it  felf,  condemns 
it  alfo  in  and  becaufe  of  it's  Effefts  •  namely 
'Quarrels,     So    in  his  2d   Epillle   to  the 
Corinthians^   he  places  Quarrels,  Debates 
and  Tumults   before   and  after  Detraction, 
thereby  intimating  that  thefe  are    it's  in- 
ch. 3. 5:  fallible   Sources  and   Efteds.      St.  James 
compares  Detraction  to  a  Fire  :  And  how 
does  that  ad  P    It   fcparates   the    Parties 
which  it  burns,  it  lelTens   them,    and  tor- 
ments them  if  capable  of  feeling  Pain,   and 
by  deflroying  what  ir  preys  upon,it  dcftroys 
it  felf.     All  this  agrees  perfectly  well  with 
Detraction,  which  dilunites   and    Icparatcs 
the  Dctradors  from  the  Detraded,  and  the 
former  extenuate  the  other's  Virtues  as  much 
aspofTibly  they  can.  Detradion  does  thcfc 
laft  a  very  confideiable  Evil.     In  a  Word, 
The  firlt  by  deftroying  tlie  others,  deftroy 
tlicmfclves,  bccdulc  thole  whom  they  have 

cffcndcd 


offended,  fly  to  Revenge  againft  thofe  who  Skct.VI 
have  fpake  ill  of  'em,  and  the  Effed  of 
this  Vengeance  is  at  leafl  reciprocally  to 
detrad.  He  who  tells  all  that  comes  into 
his  Mouth,  is  oftentimes  obliged  to  hear 
what  he  would  not.  Like  the  Filh  who 
bites  the  Hook  wherewith  he  is  himfelf 
taken :  And  thus  Men  obferve  that  Law  exoc'.  xU 
of  Retaliation,  Eye  for  Eye^  and  Teothfor  ^4. 

St*  Peter  requires  that  Chriftians  fuffer  ,  Ep.th.4< 
not  as  Bujy-Bodie^  in  other  Men's  Mat- 
ters ;  which  teaches  us,  That  Detractors 
by  getting  acquainted  and  medling  unadvi- 
fedly  in  other  Men's  Matters,  do  bring 
themfelvcs  into  difficult  Affairs.  Andbe- 
fides  this.  We  find  this  Truth  eftablilhed 
in  an  infinite  Number  of  Places  in  holy 
Writ.  fVhat  Man  is  he  that  deftreth 
Life  andloveth  many  Days  that  he  may^^^^^-^^* 
fee  Good  ^  Keep  thy  fongue  from  evilj 
i^di^s  David.     He   that   hath  a  perverCe  ^^ 

r^  rut-  '  n  1   '     ni  .       /-         "^       I'rO. 10.31 

Tongue  jalleth  into  mtjchiefbutwhofoever 
keepeth  his  Mouth  and  his  Tongue  keep- 
eth  his  Soul  from  'f roubles.    A  JVhifpe-^^^  ^\M* 
rer  feparateth  chief  Friends.     Caji  out  ^^ 
the  Scorner  and  Contention  pall  ceafe  j  * 

yea  Strife  and  Reproach  fh all  ceafe^  fays 
Solomon.     Tha  mded is fnared  by  the^^'^*'^'^* 
franfgreffion  of  his  Lips. 

'Tis  no  wonder  Men  are  carried  to  all 
manner  of  Exccfles  in  Words  and  Adions 

againll 


ij8  A  Treat ife  againfi 

Sect.VI  againft  Dctraclors,  fince  nothing  gives  us 
greater  uncafincfs  than  Contempt  ^  lb  that 
nothing  can  trouble  us  more  than  Detrac- 
tion which  rclults  therefrom,  and  caules 
thofe  to  be  delpiied  whole  Faults  we  lay 
open  \  and  nothing  can  affordus  more  Plea- 
sure than  to  be  revenged  for  thisContempt: 
Still  further,  Nothing  oflfends  more  than 
injurious  Truth,  and  a  revengeful!  Spirit 
will  be  carried  to  the  uttermoft  Extremi- 
ties, rather  than  bear  'cm. 

If  you  accufe  a  Man  as  being  of  an 
haughty,  fierce,  revengeful  and  arrogant 
Spirit,  Do  you  think  that  when  he  reven- 
ges himlclf  on  others,  he  has  more  regard 
for  you  ?  And  won't  be  revenged  for  your 
Contempt  ?  Will  you  lay  that  your  Power 
or  your  Enemy's  Weakneis  won't  permit 
him  to  execute  his  evilDefigns  upon  you  ? 
But  remcrnber  that  the  Wicked  have  ways 
enough  tohurt,  and  that  the  l^aft  Enemies 
arc  always  formidable.  A  Bramble,  af 
Thiftlc,  a  Nettle  appear  very  contempti- 
ble, yet  toucli  them  and  they  caule  exqui- 
jGte  Pain.  The  Comparilon  is  eafily  ap- 
plied, and  lb  I  leave  rlic  Reader  to  do  it.    * 

There  are  alio  Pcrlbns  whu  have  more 
Courage  than  Wifdom  and  Religion,  who 
^v.,  uld  nor  (tick  to  kill  a  Man  tli.it  hjs 
1'pokcn  ill  of  'em.  Such  arc  thole  who 
prefer  Honour  to  Life,  and  upon  thi.sPrin-- 
ciple,  will  readily  take  away    the  Life  of 

another 


DEfRyiCTlON.  139 

another  or  rifqiie  their  own,  to  get  rid  ofSECT.V£ 
their  Shiime  in  their  Tomb,  or  to  wafli  it**^'''^*^ 
away,  as  they  fancy,  in  the  Blood  of  their 
Enemies.  As  much  as  we  hate  Detractors 
for  the  Evil  they  have  already  done  us,  fo 
much  do  we  fear  'em,  for  the  Evil  they 
may  do  us  hereafter. 

Let  us  remark  afewThingshereas  to  the 
Caufes  of  DctraQion.  Pride  is  very  proper 
to  raife  Difputes  and  Contentions.  So 
Solomon  fays,  Only  by  Pride  cometh  Con'^^o^^^t^Q^ 
tent  ion.  As  Pride  drives  a  Man  to  detiadt, 
io  thro'  Pride  the  Perfons  reviled  can't  bear 
it.  Hence  arife  Troubles,  Injuries  and 
fometimes  what  is  worfe.  Both  Parties 
being  willing  tofuftain  the  Point  of  Ho- 
nour, give  mortal  Wounds  and  will  not 
yield,  Moreover,  as  the  Detra£lor  is  the 
Aggreffjr  he  ufuallv  fuffers  moft.  For 
Words  he  receives  Blows,  and  like  the  Bee 
perifhes  with  the  Wounds  he  has  made. 
Shou'd  we  by  our  Words  injure  a  Perfbn 
to  his  Face,  wou'd  he  not  daily  follow  us 
with  Quarrels  and  perhaps  with  Duels  ? 

It  may  even  happen  that  if  you  rail 
more  ingenioufly  than  yourAntagonift,  (as 
there  is  Jcaloufy  in  all  Trades  )  he  whom 
you  furpafs,  will  be  jealous  of  you  Kftrivc 
to  hurt  you,  as  is  common  with  jealous 
Perfons. 

What  ftiU  adds  to  thcMiferyofDctrac- 
tors  is,  that  they  can'tcomplain  when  they 
'-•  "~ "^        arc 


i6o  A  freatife  againjl 

SECT.VIarc  brought  into  fuch  difficult  Affairs  jbc- 
w^v^N>  caule  they  muft  look  on  themklves  as  the 
Caufes  of  their  Troubles,     And  truly,  can 
they  be  ignorant  that  by  their  Detractions 
and  Railcrics  they  have  offended  People  ? 
Can  they  be  ignorant,  that  offendedPerlbns 
fly  to  Revenge  ?  Can  they   flatter   ihem- 
lelvcs  that  what  they    lay  againil  a  Man 
behind  him,   will  not  be  told  him  again  ? 
Arc  they    not  apparently  expoled    to   all 
this  every  Time  and  as  loon  as  they   have 
publifhed  their  Satirs  and  pronounced  their 
Judgments?  What  can   we  conclude  from 
hcnce^  but  that  theie  Perlbns  who  thus  ex- 
pole  themfelves  to  theLols  ol  Reputation, 
do  Cn    againft  the  Commandment    of  «S. 
Pauly  who  bids  us  feek  tboJhThings  uihicb 
are  of  good  Report  ?  That  thole  w  ho  Ipoil 
^^'^  ■  "^    '  their  VVit  and  Judgment  by  their  detrac- 
ting humour,  do  not  only  Imother,  but  e- 
ven  diffipate  thofeTaknts  which  GOD  had 
trurted'tm  withal  for  a  quite  diffcrentUle? 
And  that  confcquently  they  will  be  treated 
with  more  Rigour  than    unprofitable  Ser- 
vanta  ?    That  they   who    hereby  corrupt 
their  Hearts,  do  fin  againft  all  thofe  Com- 
mandments wliich  urge  to  ftrivc  after  Per- 
fection,   and  to  encreafe  in    Godlinels,  far 
from    dinnnilhing    and  extinguifhing  it    ? 
That  they  who  bring  Mil'erics  on    them- 
Iblvcs  by  their  ownDetra6tions,are  involved 
in    thor    lime    Sin    with    Self- Murderers, 
-   .  except 


DETRjiGriON.  tSi 

except  that  they  Sin   only  in  Proportion  SbctVI 
to  the    Hurt  bro't  on  thcmfelves  •  but  if  ^^'^^^T^ 
hereby  they   bring  Death  on  themlelves, 
they  are    then   Self-Murderers    indeed  ? 
That  by  railing  Quarrels  between  them- 
lelves and  thofe  whom  by  their  Difcourfe, 
they  injure,  they  aft  contrary  to  the  Pre- 
cept of  the  ApoftlcP^/^/,  who  requires  us  ^^^^  ^^ 
to  be  at  Peace  ^ith  all  Men^  as  far  as  is, 
in  our  Power  ;  ani  to  that  of  ourSaviour, 
to  be  harmlefs   as  Do'ves^    and  <wife  as    *^'*°*^  ^ 
Ser'pents  ^  nothing  being  more  oppoiite  to 
Wifdom  and  Prudence,  even  humane  Pru- 
dence,  than  the  Condud  of  thofe  we  are 
fpeafcing  of,  fince  they  expofe  themfclves 
to  many  Evils  which  it  is  Wifdom  to  a- 
void  :  Which  made  6'6?/d?/»^/;  fay,   he  that  vto,\Q^ity 
backbiteth  is  a  Fooh^  and  elfewhcre,  he 
that  is  'Void  of  Wifdom  defpifeth  hisNeigh-^ 
boury  but  a  Man  of  JJnderjtanding  hold'- 
eth  his  Peace 

«&i  l>^  |s*^l  ^«e|  is*-^  ^^  19^1^  |a»<^  ^^  ^ 
ARTICLE    // 

Of  the  Efe^s  of  Detra^ion  withRegard 

to  our  Neighbour Sy   and  Ftrft  as  to 

thoje  who  are  fpken  ill  of 

'TP  I S  certainly   a    great  Injury  to  a 

'^  A    Man  to  take  away  his  Reputation, 

M  which 


i<^2   :  ATreatifc  again (i 

Sect. vr- which  is  profitable  and  even  neceflary  for 
^^^^^'^"^  liim  in  moll  Circumftanccs  of  his  Life. 
To  Difcovcr  his  Defects  is  to  hurt  him  lor 
Time  palt,  prclent  and  to  come.  For 
Time  pall,  bccaufc  we  nearly  make  the 
World  judge,  that  all  the  Good  he  has  for- 
luerly  done  was  but  the  Effect  of  Hypo- 
crify  •  which  takes  away  the  Reputation 
acquired  by  Actions  which  perhaps  were 
really  good.  For  the  prelcnt  Time,  bc- 
caufe  as  ibon  as  we  think  a  Pcrfon  vicious, 
we  ccate  to  efteem  and  do  him  good.  In 
fine,  all  the  good  he  does  for  the  Time  to 
oomc,  will  be  ever  iufpeded,  and  taken  on 
tiie  wrong  fide.  We  need  but  knowMen^ 
tt)  be  allured  that  this  is  their  v/ay. 

The  Evil  we  lay  of  Pcrfons  may  even 
return  on  their  Relations,  their  Children 
ilnd  their  Polterity,  by  a  Kind  of  Rever- 
beration or  iecond  Stroke,  which  is  fatal 
to  their  Rife  and  Fortune. 

Moreover,  tho'  a  good  Reputation  were 
net  of  fb  high  a  Value  as  the  greateftPart 
of  tlie  Wond  imagine,  'tis  fufficient  tiiac 
they  from  whom  it  is  ravifhcd,  are  per- 
iVv'a.Jed  'cis  a  very  great  Advantage,  to 
make  them  exceeding  outragious  at  it's 
being  blotted.  'Twould  be  ncedlcls  to 
fhew  that  all  Mankind,  look  upon  a  good 
Rcnurativ^n  as  a  very  exquilite  and  precious 
G('6d.  To  ac(|uirc  or  prclcrvc  it,  Tiiou- 
fands  do  depiiyc  thcniiclvcs  of  all  that  is 

dcaicft 


deareft  to  'em,  and  do  things  which  nata-  Sect.VI 
rally  they  have  the  greateft  Averfion   to,  ^^^>r*^. 
and  cxpole  thcmfelves  to  the  moft  evident 
and  terrifying  Dangers,  yea,   to  an  ahnoft 
certain  Death  many  Times.     No  Wonder 
then,  thatMen  are  fo  enraged  againft  thofc 
who  injure  and  diftionour  them,   and  thaC 
they  endeavour  to  be  revenged   therefor. 
A  fecond  Injury  we  do  our  Neighbour 
is,  that  we  make  him  hate  thofe  who  de- 
fame him,  Willi  their  Hurt,  and  procure  it 
when  able  :  Which  are  Things  very  op- 
pofite    to  Charity  :    But  the  Condud  of 
Detradors  is  not  lefs  fo,  fince  they  are  the 
Occafions  of  thcfe  Sins,  which  Charity  does 
not  permit.    So  we  put  a  ftumblingBlocfc 
in  their  Way. 

Still  farther,  Ihould  the  Perfbnof  whom 
wc  fpeak  ill,  be  patient,  good-natur'd  and 
Chriftian-like  eaough  to  Pardon  the  wrong 
we  have  done  him  j  ftill  this  don't  cxcufe 
the  Detrador,  fince  it  is  forbidden  us  to 
caufe  any  hurt  to  our  Brethren. 

Moreover,  who  is  certain,  but  that  he 
may  relent  the  Wrong  done  and  retain  De- 
fires  of  Revenge,  altho'thcydo  not  appear 
and  break  forth  immediately. 

What  greater  Injury  can  we  do  a  Man, 
than  infallibly  to  deftroy  his  Reputation, 
to  make  him  lofe  his  Innocence,  to  be  at 
leaft  an  occafionalCaufc  of  his  ownMiiery 
in  this  and  the  future  World?  Do  we  not 
M  2  diabolically 


1^4  -^  T'reatije   again fi 

SECT.VIdiabolicully  tempt  our  Neighbour  by  en- 
""^  '  g^^g^^^g  ^^"^  ^^^  Crimes  worthy  of  Hell  ?  Is 
not  this  to  be  an  Inftrument  of  the  Devil  ? 
Is  it  not  to  go  beyond  him  in  Wickednefs, 
who  in  thisLife  hurts  only  theSoul, whereas 
Detractors  deftroy  his  temporal  and  fpiii- 
tual  Benefits. 

ARTICLE    ///. 

DctraBton  is  hurtful  to  thife   of  our 
Neighbours  ^ho  hears  us  deira^. 

DEtraftion  is  fatal  not  only  ti  the  De- 
traftorand  the  Detrafted^buc  to  thole 
alio  who  hear  others  detract.  And  this 
Icveral  ways.       As, 

1.  The  Example  we  fet  before  our  Neigh- 
bour in  Detra6t'on,isoftentimes  moie  than 
llifficient  to  engage  him  therein  in  like  man- 
rcr.  'Tis  by  Ulc,  Curtom  and  Example 
tliat  the  gieatcll  part  of  Mankind  futfcr 
thenifclv*.s  to  be  kd.  Thus  he  who  gives 
ethers  a  pernicious  Example,  is  partly  the 
Caufe  of  thole  Sins  which  they  thereby 
rommir.     And   lio  to  himhy  uohotii  the 

'  Offence  Cometh  ! 

2.  'Tis  farther  flual  to  Perfons  who  are 
rTncP'jbccaule  Detradors  do  their  utmcft 
to  engage  them  in  Dctradion.    They  will 

ask 


Luk.17. 


D  E  r  R  J  C  T  10  N.  i(?j 

ask  their  Advice  or  their  Approbation ;  Sect.VI 
call  them  toWitnefs  for  theT»-uth  of  what  v.^'V^^^ 
they  fay  ;  ufe  all  their  endeavours  to  make 
them  alfo  detrad,  that  fo  as  Accomplices 
therein,  they  may  not  reveal  to  him  who 
has  been  talk'd  againft,  what  was  faid  to 
his  difcredit  :  For  how  will  they  dare  to 
accufe  others,  if  thofe  that  areprefent  were 
not  partakers  in  the  fame  Crime  ?  Pru- 
dence would  allow  no  fuch  Thing. 

3.  Detraction  is  a  deftrudtive  Sin  as  it 
furnifhes  the  Auditors  with  a  Subjed  and 
Matter  for  their  Detradions  elfevvhere  j  by 
furnifhfng  them  with  the  Defeds  of  others, 
of  whom  they  were  ignorant,  they  have 
afterward  wherewith  to  cenfurc  their  Con- 
dud.  This  is  not  only  a  declaring  War 
with  ourNeighbour,  but  a  furnifhing  others 
with  Arms  to  fight  againft  him  :  Thus 
the  Sin  is  double.  z 

4.  Detradors  caufe  the  Hearers  of  ^eir 
ill  Language,  to  defpife  and  hate  thofe  who 
are  fpoken  ill  of  before  'em,  which  is  a  Sin 
both  in  the  Detrador  and  in  thofe  who 
hear  him  detrad. 

5.  If  thefe  lafl:  are  already  corrupted, 
the  Vices  and  Crimes  of  othcrs,\vhich  they 
hear  fpoken  of,  encourage  them,  to  perfift 
in  their  own,being  perlwadcd  they  are  Sins 
which  many  Perfons  fall  into,  and  there- 
fore are  but  fmall  :  As  if  each  one  of  thofe 
who  doeyil,  retained  with  himfeif  a  part 

M  3  of 


i66  A  Treatife  agdtnjl 

Sect. Vfof  the  Horror  of  the  Sin,  and  fo  dlminiflicd 
itj  being  thus  divided  into  many  Parts:  But 
on  the  contrary  it  is  communicated  to  an 
infinite  Number  of  Perfons,  \sithout  lofing 
any  Thing  of  it's  grcatnefs  and  wickednels. 
On  the  other  hand,  Shame  wou'd  keep  a 
Man  to  his  Duty,  if  he  faw  himlelf  the  on- 
ly wicked  Perfon  ;  but  Men  think  there's 
r.o  more  Shame  to  b*^  feared,  when  they 
have  many  Con>panions,  In  fine,  As  'tis 
Example  whicH 'leads  Men  into  Sin,  lb  'tis 
E::anple  which  keeps  'em  in  it. 

But  if  thofe  before  whom  wc  detract,  be 
lioneft,  foberPeiTonSj'tis  much  to  bcfear'd, 
that  when  they  compare  themfelves  with 
thofe  we  fpeak  ill  of,  they  will  take  oc* 
cafion  to  brag  and  Jift  themfelves  above 
them,  by  a  Pride  natural  to  thofe  who 
think  themfelves  better  than  others. 

6,  The  Crimes  we  relate,  arc  like  Hum- 
bling Blocks  which  caufc  the  Auditors  to 
fall  into  Sin.  Vice  has  a  peftilcntial  and 
communicative  Air,  which  makes  a  deep 
ImprefTion  on  the  Heart.  FiltliyDifcourfc, 
and  in  general,  all  fuch  as  difcovers  and 
makes  Sin  known,  has  the  fame  Effed  as 
ill  Writings  have.  How  many  Pcrfons 
wouM  have  been  all  their  Life-Time  igno- 
rant of  the  way  of  committing  a  thoufand 
forts  of  Vices,  had  they  not  read  or  heard 
how  others  fell  into  them,  and  how  fome 
have  rehn<;d  on   the  common   way  of  fin- 

r.ing  ? 


D  E  r  R  ACTIO  K  '  Uj 

ning?  Or  let  us  fappofe,  That  aMan^ECT.V 
learns  nothing  of  thole  Sins,  but  was  ac-  '•^^"^^"^ 
quainted  with  'em  before  ;  yet  certainly, 
it  is  ever  a  very  dangerous  thing,to  refreih 
the  Memory  anew,  and  caufe  it  to  think 
thereon  again,  fincc  from  Tho'ts  we  too 
commonly  proceed  to  Deeds. 

Detractors  do  in  particular  caufe  this 
great  Evil  to  thofe  who  hear  them,  that 
^they  kindle  betvveen  thofe  they  talk'd  of, 
and  thofe  who  hear  them,  furious  En- 
mities and  long  Quarrels,  and  thereby 
trouble  the  Repofe  of  their  Lives.  This 
is  excellently  well  exprefs'd  by  the  wife  Pi'-'^^'io 
y[?iU^  Hljere  no  IFood  is^  there  the  Fire 
goeth  out  :^  fo  ^here  there  is  no  fale^ 
bearer^  the  Strife  ceafeth.  'Tis  clearly 
feen,  That  as  Wood  is  the  Matter  for  Fire, 
fo  Reports  are  the  Matter  of  Quarrels, 
whereof  Detraftors  arc  the  Caufcs.  And  in 
another  Place  Sohmon  fay,  The  fVords  of 
^ale-bearers  are  as  IVounds. 

ARTICLE    IV. 

Detra^ionis  "very  fatal  to  any  State  and 

Society^ 
I.  A  Fter  having  prov'd  Detraftion  to  be 
-^  very  fatal  to  particular  Perfons,  it 
follows  that  it  is  deadly  to  a  State ;  feeing 
a  State  is  compos'd  ot  the  variousMembers 
which  form  it,  and  to  whom  Detraction 
is   very  hurtful. 

M  4  a.  Hiftorys 


16^  A  freatife  againjl 

Sect.VI  2.  Hiflorys  both  ancient  and  modern 
^^^^^^  furnifh  us  with  lufficicnt  Examples  otTrin- 
ces,  who  having  fpokcn  ill  of  others,  have 
made  them  their  Enemies,  whereby  their 
Kingdoms  andSubjccts  have  extremely  fuf- 
fer'd  by  thefe  Wars,  Bcfide  foreign  Wars, 
has  not  Detradion  raised  a  thoufand  civil 
Tumults  and  Quarrels  among  Fellow-Citi- 
zens, fo  much  the  more  pernicious  as  they 
verc  Members  of  the  fame  Body,  which 
thus  rent  each  other. 

3.  When  the  Enemies  of  a  State  learn 
by  means  of  their  Spics,and  thefe  by  means 

'  of  Detraftors,  the  Vices  whereto  the  Prin- 

ces of  a  Kmgdom  abandon  themfelvcs,they 
will  certainly  lay  hold  of  their  Weaknef^ 
fcs  and  make  ufe  of  the  Detractions  which 
have  been  difcovcrcd  to  them. 

4.  They  who  backbite  Princes  andMa- 
giftrates  do  certainly  a  very  great  harm  to 
their  Country.  As  foon  as  the  Faults  of 
ihofc  who  hold  the  Reins  of  Government, 
arc  made  publick,  and  their  Perfons  turned 
to  ridicule,  they  are  look'd  upon  as  un- 
worthy or  uncapable  of  governing  ;  People 
defpife  thoir  Orders  how  juft  foever  they 
be,    and  fo  bring  Ccnfufion  into  the  State. 

^.  I  can  prove  by  the  Words  of  a  great 
Politician,  and  whofc  Witncfs  is  very  wor- 
thy of  beliel',  That  Detraftion  is  very  per- 
nicious to  a  Society  and  a  State.    Scornful 
prcr  i^s•;)/(^/;^  fiys  Sulomou^    hrjng  a  City  into  a 


DETRJCflON.  16^ 

Snare.    An  Example  taken  from  Hiftory  Sect.VI 
will  fet  forth  what  &/^;;^^/?  fays,  and jaftify  ^^^OTS! 
his  AlFertion.  When  ylgathocles  beficgeJ 
a  City,   fome  on  the  Walls  derided  8C  fcof- 
fed  at   him    in   thefe  Terms,    Potter  *  , 
fi^^here  will  you  get  Money  to  pay  your 
Soldiers  ?     He  anfwered,    fVhen  I  Jhall         * 
have  taken  this  City.    Having  at  length 
conquered  the  City,  and  fold  thofe  whom 
he  had  taken  ;  If^  faid  he,  Tou  again  rail 
at  me^   Til  complain  to  your  Maflers   oj 
you  \  :    Thus  deriding  them  in  his  turn, 
r'diculing   their  Detraction,    and  Slavery, 
which  was  the  Recompence  thereof. 

6,  Detraftion  is  certainly  very  hurtful 
to  the  Repofe  and  Happinefs  of  a  Society, 
and  the  Intereft  of  a  State  :  And  thofe 
Princes  who  have  had  at  Heart  a  Concern 
for  thefe  Things,  have'Yeverely  punifli'd 
fatyrical  Perfons,  drove  away  Accufers 
and  other  Defamers,  Examples  whereof 
HiftOry  furnifhes  us  withal.  Now  if  De- 
traftion  be  pernicious  to  a  State,  then  De- 
traftors  do  fin  on  this  Account  alfo,  fince 
\ve  are  inConfcience  obliged  to  contribute 
our  utmoft  for  the  Welfare  of  our  own 
Country.  On  this  Account  therefore  GOD 
ordered  the  Jews  that  were  carried  away 

^-  This  was  his  Father's  Occupation. 
t  His  Soldiers  being  ngw  their  Mailers. 


lyo  A  freatife  againfi 

$ECT.VIto  Bahylorjy  to  pray  for  the  Profperity  of 
Jj^'^^^TT!  ^^^^  Empire,  ^vherc  notwithftanding  they 
were  looked  upon  as  Priibners  of  War,  ra- 
ther than  Citizens,  but  which  flill  was  as 
it  were  a  fccond  own  Country  to  them  : 
ThisRcafon  likewife engaged  youn^Davtd 
tSaro.17.  in  a  dangerous  Fight  with  the  Enemy  of 
his  own  Country. 


ARTICLE    n 

DetraBion  is  hurtful  to  the  Church, 

I*  ITjT  E  may  make  the  fame  Remark 
^^    here  w^ith    reference   to    Paftors, 
that  in  the  foregoing  Article  we   did  as  to 
Princes  and  Magiftrates,  namely,That  they 
who  lay  open  theif  Defecls,  do  thereby  de- 
prive their  Auditors,  their  Flocks,   of  the 
Fruit  which  they  might  reap   from  their 
Difcourfes  and  Exhortations.     When  Peo- 
ple are  once  convinced,  that  their  Teachers 
lead  an  irregular  Life,  they  foon  disbelieve 
what  they  fay,  how^  true  ibever  it  be,  and 
leave  pradifmg  what   they  prefcribe,  tho' 
everfojuftin  it  felf.     Thus  little  arc    a 
Flock  obhged to  thofe  that  fhcw  ihem  their 
Leaders  Errors  and  Vices.     Hence   'twas 
rurcb.  De  faid  o{CovJia?Jtine  the  great,    that  had  he 
Hh%T  'with  his  own  Eyes  fccn  a  JJilhop  dcliling 
his 


D  E  f  R  A  C  r  I  0  N.  lyt 

his  Neighbour'^  Bed,    he  would   have  co-Sect.VI 
ver'd  the   enormous  Crime    with  his  own  ^-^"V^-'^ 

imperial  Mantle,   for  fear  any  one  fhould 
be  fcandalized  therewith. 

1.  Detractors  hinder  the  Name  of  GOD 
from  being  glorified.  Lei  your  good  fVorks  ^^^^^^^^^^^ 
fojh'me  before  Men^  that  others  may  glor- 
rifyyour  Father  "which  is  in  Heaven^  faid 
pur  Lord.  Whereby  it  appears  that  it  is 
by  the  Sight  of  our  good  Works  that  o- 
thers  are  induced  to  glority  GOD.  How 
then  will  they  glorify  him,  if  they  fee  no^ 
thing  but  evil  Works,  or  at  leail  evil 
Words  in  Detractors  !  And  on  the  othep 
Hand,  fee  nothing  but  Evil  in  thofe  whofe 
Sins  they  difcover ! 

3.  As  when  one  Member  is  honoured,all 
the  Members  have  a  part  in  the  Honour, 
according  to  S.  Paul^  lb  when  theMembers  ^Cor.n,!^ 
are  dilhonoured,  the  whole  Body  fufFers  j  * 
and  Detraftors  do  even  the  greateft  Out* 
rage  they  are  capable  of,  to  Jefas  Chrift 
the  Headof  the  Church  ;  fmce  they  injure 
his  Religion,  whofe  Beauty  they  tarnifh, 
whofeErficacy  they  ftint,  and  wholeSucceft 
they  retard. 

(i.)  With  Regard  to  thofe  within  the 
Church  :  Who  can  doubt  for  inftance,thac 
when  the  Leaders  of  Churches  are  quarrel- 
ling about  Trifles,  and  Difputesand  Qucf» 
lions  about  Words,  and  do  anathematize 
each  other  for  meer  Nothings,  andcompofe, 

Yolums 


1 7i  A  Treatife  againfi 

SicT.VI.  Volums  for  the  Ruin  of  each  others  Re- 
^-^"V^^  putation.  Who  can  doubt  I  fay,  that  when 
the  Shepherds  are  thus  at  variance.  Wolves 
will  not  come  and  carry  off  the  Sheep  by 
open  Violence,  or  by  Ambufh  ?  And  that 
while  they  fpend  their  Time  and  Care  a- 
bout  reciprocal  and  particular  Quarrels, 
their  Flocks  will  not  be  deprived  ot  thofc 
Inftruftions  which  are  neceffary  to  form 
them  for  folid  Piety  and  the  Pradlicc  of 
good  Works  ?  Moreover,  thefe  Difputes 
among  Divines,  the  Injuries  which  they 
heap  on  each  other  in  their  Books,  ferve 
to  foment  thofe  unhappy  Divifions  with 
which  we  fee  the  Church  torn.  Can  thefe 
Men  of  fuch  contrary  Sentiments  pretend 
to  gain  any  Thing  to  thcmfelves  ?  No  \ 
There  is  nothing  fets  them  at  a  greater 
Diflance  from  any  Advantage  than  this. 
Detradion  does  alfodeflroy  that  Harmony 
which  there  ought  to  be  among  all  theMem- 
bers  of  one  and  the  lame  Body,  as  in  the 
Church,  It  has  been  already  fhewn  that 
nothing  is  more  effedual  than  this  Vice,to 
laife  Difunion  and  Difcord,  and  nothing  is 
more  certain  than  that  this  Dilcord  is  per- 
nicious to  the  Church,which,  like  thcState, 
can  fubfift  only  by  thcUnion  of  thole  who 
compofe  it.  The  Comparifon  of  6*.  Paid 
is  aProof  of  this  faying.  He  fiicws  us  that 
as  a  Body  cannot  fubfift,  if  all  thcMcmbcrs 
do  not  agree,  folikcwifc  theChurch,\vhich 

he 


DE'tRJCriON.  173 

he  compares  to  a  Body,   cannot  fubfift,   if  Sect.VL 
Peace   do    not  reign  among  its  Members,  >-^^v**^. 
and  confequently  it  Detrai^ion  be  not  ba- 
nilhed.     And  as  Detradion   is  an   Enemy 
to  the  Humane  Body  &  the  Body  Politic, 
fo  it  is  alfo  to  the  Body  Ecclcfiaftic. 

(2.)  With  Reference  to  thole  without 
the  Church:  Detrat^ion  hinders  the  pro- 
grels  of  Rehgion,  Thole  Princes  who  arc 
the  Enemies  of  a  Rehgion,  do  often  take 
Occafion  to  perfecutc  it,  by  Reafon  of  the 
Detradion  of  its  Profeifors.  Thereby  they 
perceive  the  Defeds  and  Vices  of  its  Mem- 
bers, and  under  Pretence  of  banifliing  Vice 
out  of  their  Dominions,  they  banifli  the 
Religion  it  feif.  UnaerPretence  that  the 
Difcord  is  fatal  to  the  State,  they  banifh 
Religion  which  is  by  no  means  theCaufe 
of  it,  fince  it  forbids  it. 

They  among  Infidels  or  thoft  of  ano- 
ther Communion,  hearing  of  the  Faults  of 
Perfons  who  profels  a  Re]:g*on  which 
they  know  only  by  report  ot  others,  are 
eafily  pcrfuadcd  that  all,  or  at  leaft  the 
greateft  Part  of  thofe  of  that  Religion,  arc 
Vile  Perfons,  whofe  Worfliip  as  well  as 
Company,  ought  to  be  carefully  avoided 
fo  that  hereby  the  Name  of  GOD  is  blas- 
phemed, according  to  S.PauV^  Expreflion.  Rom.2,24, 

Detradion  is  alfo  a  very  great  hindrance 
to  the  Converfion  of  Infidels.  I  fuppofe 
hcre^  that  an  Infidel  has  read  or  heard  fay. 


1 74"  ^  freattfc  againjl 

SECT.VIThat  GOD'S  Word  works  with  might  in 
i^Th^iTT.  th^^i  ^hat  believe,  and  is  (harper  than  any 
»3-  two  edged  Sword,  piercing  even  to  the  di- 

CJ.4. 1..  ^,jjj^g  alunder  of  Soul  and   Spirit,  and  of 
the  Joints  and  Marrow:  Conld  liich  acne 
refrain  reflecting  thusr  Certainly  this  Word 
is  not  true,   fincc   it  docs  not  convert   it's 
Profeffors,  of  whom  I  hear  a  thoufandEnor- 
jnities  told,  that  are  not  found  among  us. 
And  when  he  dcnyed  the  Truth  of  this 
Word,    He   wouM   be  little  concerned  to 
Embrace    the    Religion  founded    upon  it. 
Or  had  he  a  Mind  to  rank  himfelf  among 
Chridians,    wouM  he  not    lay,  "  Where 
''  fhall  I  find  them  ?  Thefc  who  call  them- 
*'  fclves  fuch,  do  not  follow  the  Rules  and 
"  Morals  ot    their  Glnifl,    when  they  are 
*'  nccufing  each  other.       How    can    they 
"  be  perfuaded,  That  he  was  a  true   Pro- 
*'  pliet  and  the  Son  of  G  O  D  ;  fincc,  ac- 
*'  cording    to  what  they    lay  of  one  ano- 
*'  ther,  tliey  do  not  obey  his  Laws  and  his 
"  Goipel  ?    They    tell  indeed  of  an  Holy 
"  Spiiir,  who  is  to  lead  them  in  Piety  and 
''  Virrue,    but  who   can  lee  this  Hulinels 
^^  in   their  Conduct  ^  or  who   can  fee  the 
"  Image  or  Effeds   ol  this  GOD,  in  their 
''  ActKMv  ?  "     What  Idea  of  theChiiitian 
Relijiijn  wouM  a  Pairan  have  ?   When   he 
heard  thole  who  ex  ten  ally  profcls  it,fpeak 
ill  ol' each  other  lb  frequently  as  they  do, 
wou'dhc  notihink  and  fay,f/;j/  thckGod 

had 


DET'RJCriON.  175 

had  commanded  them  to  detraB !  A  Tho't  Sect.VI 
very  likely  to  deter  them  from  embracing  ^.^*V''^> 
it,  Detraction  being  contrary  even  to  that 
Law  of  Nature,  engraven  by  GOD  on  the 
Hearts  of  all  Meo.  What  Idea  cou'd  a 
Pagan  have  of  our  holy  Religion,  when 
he  knew  it  not  in  its  Grounds,  and  fuch  as 
it  really  is  in  it  felf,  and  was  ignorant  of 
the  Author  of  it,  but  judged  of  it  only  by 
the  Words  and  A6lions  of  thofe  who  pro- 
fefs  Subjeftion  to  this  Religion  and  this 
Legiflator!  Detradors  then  do  as  far  as 
they  are  able,  crucify  themfelves  afrefli' 
the  Lord  of  Glory  and  put  him  to  open  Heb.  ^.  e^ 
Shame.  Alas,  had  we  the  Intereft  of  Re- 
ligion at  Heart,  and  were  we  concerned 
for  GOD's  Glory,  ftiould  we  not  ad  in  a 
quite  different  Manner  !  Wc  fhould  do  as 
much  for  the  Advantage  of  this  Religion, 
as  worldly  Potentates  do  for  their  own 
Interefts.  They  conceal  their  LofTes  and 
Difgraces  as  much  as  they  can,  thatfo  they 
may  not  add  too  much  Courage  to  their 
Enemies.  Thus  ought  we  to  hide  from  ' 
the  Enemies  of  our  Religion,  the  Lofles 
which  it  fuffers  every  Time  the  Profeflbrs 
thereof  wander  from  its  Maxims.  There- 
by we  Ihali  hinder  the  Infults  and  Re- 
proaches of  its  Enemies  and  rather  gain 
them  over  to  Chrift.  Being  obliged  as  we 
are  to  pray  for  the  Peace  of  Jerufalenfy  ^^*^;^"-^« 
to  feek  the  Profperity  qf  the  Church,  and 

the 


176  j4  fnatife  again  ft 

SECT.VIthe  Propagation  of  the  Faith,  Detractors 
do  on  this  Hand  fin  very  apparently,  in- 
afmuch  as  they  know  that  the  Church 
fuffers  greatly  by  their  Detraftions. 

|9»  <^  |9>«^  1B»«|  !^«ftl  |»*8|  ii>«5|  i9»«a|  iBiiei  |^<^!  i^ 
ARTICLE    Fl 

Of  the  forrouoful  Effe^s  of  DetraBlon^ 
'with  Regard  to  the  next  h  orlcL 

THE  laft  and  moft  fatal  Effeft  of  De- 
traction is,    That  thereby  Detractors 
lofc  Heaven,    and  plunge  themielves  into 
the  Horrors  of  the  bottomlcis  Pit.     This 
was  proved  in  that  Section  where  we  fpake 
of  the  greatncfs  of  this  Sin,  and 'twas  there 
ihewn,    that   they    who   commit  this  Sin 
fhall  noL  enter  into  the  Kingdom  of  Hea- 
ven j   and  that,  by  PalTagcs  lo   formal  and 
fo  numerous,    that  it  is  mipoffible    to   an- 
fwer  them  by  Realon,  or  to  elude  them  by 
Artifice.  How  is  it  poffiblc  that  Detractors 
Ihould  enter  intoHeaven,whcre  all  is  Love  1 
Of  all  Virtiics  this  alone  Ihall  there  fubfift, 
but  in  an  c  :tent  quite  different  fiom  that 
of  the  moft  Charitable  here  below  •    for  all 
other  Vcrtues  Ihall  be  changed  into  Love, 
to  Itrc  igthen    this.      How  then   can  Dc- 
traduis  enter    into    the  Tabernacle  cf  the 
Lord  !     Dctradors,  who  fo  openly  wound 

this 


r>  Ef  R   J  C  T  I  O  N.  lyy 

this  heavenly  Virtue,  and^do  the  Works  of  Sect.VI 
the  Devil.  This  would  be  a  bringingHell  ^^^"^^''^^ 
into  Heaven.  ''Tis  a  Folly  to  think  of  u- 
niting  two  Things,  that  are  fo  incompati- 
ble. But  is  It  not  afting  the  Madman,  to 
expofe  one's  felf  to  the  Danger  of  Deftruc* 
tion,  or  rather  to  the  inevitable  Lofsof  the 
Riches  and  Glories  of  Paradife  ? 

If  we  won't  hide  theFaults  of  our  Neigh^ 
bours,    how  can  we  hope  that  Jefus  Chriil 
will  hide  our  Faults,    when  He  Ihalljudge 
the  World  in  Righteoufnefs  ?  He  will  iound 
his  Arrefts  on  our  Pradife  or  Omiflion   of 
Love.     To  thofe  whom  he  fhall  condemn  M»tf,  i<i 
He  will  fay,/^//  did  not  cloath  me  "when  1 
'Was  naked  \  go^ye  cur  fed  into  everlajling 
Fire.     Will  he  not  alfo  fay  to  Detraftors, 
Far  fromhiding  the  Nakcdnefs  of  my  Mem- 
bers, you  expofed  them  to  the  Eyes  of  all 
the  World,  by  publilhing  their  Imperfec- 
tioiis.     And  as  1  look  upon  all  done  for  or 
againft  them,  as  done  for  oragainft  my  felf, 
you  have  injured  me  in  their  Perfons,  De- 
part   therefore^  ye  Ctirfed^  2CC.       Then 
Ihall  be  fully  accomplifhed   the   Truth  of 
Solomon^  Words,  GOD  fiorneth  the  Scor- ^^^  ^ 
ners^  but  givetb  Grace  to  the  lowly.  '  '*  *  ' 

'Tis  an  important  Confideration,   That  rhryfoft. 
GOD  will  treat   Detradors  with   the  ut-  '^^ZT 
moft   Severity.      There   is   not  only  this 
Evil  in  Detraction,  that  we  Ihall  render  up 
an  Account  of  what  we  haye  faid,  but  that 
~  ^  '      N  we 


178  A  Treat }fe  agatnfi 

Sect.VI  \vc  flidll  thereby  make  our  Sins  more  bhcfc 
<yy^  as  we  fliall  deprive  our  iclvcs  of  all  manner 
of  Excule.  For  he  that  malicioully  Pub- 
lifhes  ether  Men's  failings  fhall  hnd  no 
Pardon  for  his  Exccflcs.  And  truly  he  fiiall 
be  punifhed  as  Detractor,  then  as  blame- 
able  for  the  evil  Caules  which  made  Men 
detract,  and  as  the  Author  of  all  the  per- 
nicious Effects  which  Detraction  produces ; 
and  becauie  he  hath  been  guilty  of  that 
very  Sin,  ^vhich  he  hath  lb  much  con- 
demned in  others. 

After  all  this.  Who  can  think  that  De- 
traction is  not  a  Sin  and  a  very  great  one  ? 
See  how  evil  are  its  Sources,  how  hateful 
its  Effects,  finning  againftGOD,  againft  our 
Neighbour,  and  againft  the  Detractors 
themfelves  ;  againft  the  Law  of  Nature, 
that  of  Mofes  and  that  of  the  Gofpcl,  and 
how  levercly  it  will  be  punilhed  in  the 
HcMi.T,  World  to  come  !  What  a  Cloud  of  Wit- 
*  'ncfles  againft  Detra^ors  ! 

.•^  .*?JV  i^%  .♦:♦.  .♦r.  .rn  .n  :'t  /?. ;%  ;**,  i}*.  r.\  :^  :^  i^  ^  .*?♦.  »?*  i^,  ^  '^  ^ 

ll^e  Ufcs  of  th'ts  Sctiion. 

Hitherto  we  have  proved,  that  Detrac- 
tion was  a  very  great  Sin  in  all  Sorts 
of  Ways.  In  particular  in  this  Sedion  wc 
liave  ;hewn  that  its  Effeft^  arc  evil,  wliich 
cvidciiccs  that  the  Fountain,  wlicnce  they 

derive 


DEfR^CriOK  jyp 

derive  is  evil  in  the  higheft  Degree  ;  thatSECT.VI 
the  Lofs  of  Detractors,  the  Rain  of  the 
Detrafted,  the  Scandal  of  thofe  who  hear 
the  Detraction,  the  Ruin  of  the  State,  the 
Overthrow  of  Religion,  and  eternal  Dam- 
nation arc  its  fatal  Confequenccs.  Some 
Reflections  on  what  has  been  faid,  may  now 
conclude  this  Section. 

It  naturally  follows  from  hence,  that  the 
juft  and  moderate  Love  we  ought  to  have 
for  our  felvcs,  the  Confideration  and  Con- 
fervation  of  our  own  deareft  Interelts,  ei- 
ther in  this  or  in  the  other  World,  the  ten- 
dernefs  wx  fliould  bear  our  ow^n  Country^ 
the  Love  wefiiould  have  for  our  Brethren^ 
and  the  Zeal  wherewith  we  fliould  burn  for 
GOD's  Glory,  fliould  make  us  ceafe  tradu- 
cing any  whoever  they  be.  GOD  as  the 
Preferver  of  that  Order,  he  himlelf  has  e- 
jftabllflied  inSociety,as  the  Sovereign  Judge 
and  Lord  of  Confciences,  and*  as  a  good,  a 
mighty  and  a  wife  Spoufe  and  Defender  of 
his  Church,  will  moft  certainly  punifli  De- 
tractors. 

Wc  look  upon  thofe  as  at  leaft  impru- 
dent Perfons,  who  to  have  the  Pleafure  of 
fpeaking  one  good  Word,  or  rather,  bad 
Word,  do  expofe  themfelves  to  the  Lofs  of 
their  beft  Friend.  But  ought  we  not  to 
regard  thofe  as  Perfons  deprived  of  Reafon 
and  Judgment,  who  for  thePleafure  ofDe- 
tiaftion,  lofe  the  befl:  Friend  they  can  have, 
N  2  Avithout 


i8c  A  Treatife  again (1 

SiLCT.YI  without  whom  they  can't  fubfift  a  fingle 
^^"""^'^^^  Moment,  and  who  when  he  becomes  their 
Enemy, can  plunge  them  into  eternal  Mi- 
fcries  •  in  a  Word,  GOD  theirCrcator,their 
Prelcrvcr^  their  Mafter,  their  King,  their 
Lawgiver  and  their  AH  ! 

Are  not  thele  Motives,  when  fingle, 
powerful  enough  to  render  this  Vice  hate- 
I'ul  to  us  ?  But,  how  great  fhould  their 
Power  be  wuth  us,  when  our  temporal  In- 
tereft  is  found  blended  with  our  Interefts 
to  avoid  the  Torments  rcfcrved  for  Detrac- 
tors in  the  Place  of  Devils  ?  Think  then 
that  by  Detracting,  you  become  the  Objcft 
of  the  Contempt  and  Hatred  of  GOD  and 
Men.  For  tho'  Men  do  fometimcs  love 
to  hear  Detraction,  yet  they  don*t  love  the 
Dctradors  for  it.  'Tis  ^vith  this  as  with 
Trcalbn:  We  love  the  Trealbn  2c  haLe  the 
Traitor. 

The  Quarrels  which  are  raifed  by  this 
Sin  of  Detraction,  are  equally  certain,  and 
equally  pernicious  to  thofe  who  give  w  ay 
tiicrcto  •  fuice  they  are  deltructive  to  them- 
Iclves  and  hateful  to  GOD.  But  fhould  it 
happen,  tliat  Detraction  fhould  not  draw  on 
the  Detractor,  the  Hatred  and  111- Will  of 
the  Detracted,  who  arc  lb  good-natured  as 
to  forget  his  injurious  Talk,  tl>is  will  not 
excule  the  Detractor  j  for  they  who  leave 
Vengeance  to  GOD,  fhall  be  avenged  by 
hii7i,  according  to  the  Wrong  done  them. 

Moreover^ 


D  E  fR  JG  no  N.  i8r 

Moreover,  It  feldom  happens,  that   theySEcr.VI 
whofe  Honour  has  been  fullied,  and  whole  ^'^^  "^ 
Credit  has  been  diminiftied,  do  notRcvenge 
themfelvcs  on  the  Injurious  and  make  'ern 
Repent :  and  a  Detrador  never  can  be  faved 
if  he  do  not  Repent  and  be  Converted, 
On  thefe  two  Regards,where  all  our  Inte-^ 
refts  are  united,    let  me  uie  the  Words  of 
the  Apoftle,  If  ye  bite  &f  devour  one  am*  ^^^  ^  ^^ 
ther^  take  heed  that  ye  he  not  confumed 
one  of  another^ 


SECTION   VII. 

Wherein  fome  Douhts  and  Cafes  of  Con-- 
fcience  are  rejolved-^  and  'tis  fhewn 
That  all  Det ration  is  not  a  Sin. 

^.J^.i^,J?..^lb Avingfliewn  in  general,  That 
^^J'C^?!^  Detraction  is  a  very  great  Sin, 
S^  H  ^g  we  fhallat  prefent  ftiew,  that 
«^i^£^^lK§&'  this  Rule  has  fome  Excepti- 
^^-^•^^^  ons,  and  that  m  many  Cales, 
I)etraftion  is  not  a  Sin,  but  h  very  law- 
ful and  even  necelfary. 

ifi   general  C  yl  S  E. 

It  may  be  faid  in   a  general  way,  That 

all  thefe  Reafons  whigh  on  fome  Occafions 

fhould  hinder  us  from  detracline;,fuch  as  the 

divine  Command,  Charity,  Juiticc,   fcrV, 

N  3  do 


iSi  A  Threat ife  again fi 

Sect,    do  upon  othcrOccafions  oblige  us  to  fpeafc 
^'^^'     ill  of  our  Neighbours.     At   lirlt    fight    it 


S^y^v^ 


appears  obicurc  and  contradiftory,  that  the 
fame  Thing  Ihould  bebothjuft  and  unjuft, 
charitable  and  contrary  to  Charity,  con- 
formable and  incompatible  with  GOD's 
Law.  Nevcrthelcls,  we  hope  to  fhew  in 
the  Sequel,  that  there  is  nothing  impoffi- 
ble  herein,  when  we  confid-r  Detraction 
under  various  Views. 

^d    CASE. 

To  fpeak  ill  of  the  dead  is  no  Crime, 
provided  the  111  we  may  fay  of  them,  does 
no  harm  to  theirChildren  and  other  People 
^vho  are  ftill  living  :  On  Condition  tho' 
that  we  take  Care  before  whom  v.x  talk, 
and  that  the  Knowledge  of  their  Sins  do 
no  harm  to  the  State  and  to  Religion,  and 
that  we  fpeak  not  of  them  thro'  Paffion. 
Provided  we  obfervc  thefe  Precautions,  I 
don't  fee  what  fhould  hinder  us  from  fpeak- 
ing  of  the  Vices  of  the  Dead,  when  Occa- 
sion prcfents.  For, 

I.  When  the  Scripture  requires  us  to 
fpeak  Evil  of  no  Man,  it  docs  not  forbid 
us  to  fpeak  of  the  Vices  of  the  Dead,  fincc 
thefe  Words,  no  Man,  apparently  refer  to 
the  Living.  What  conftitutes  a  Man  is 
tlie  Union  of  Soul  and  Body,  and  this  U- 
nion  ccafcs  by  Death,  fo  that  a  dead  Man 
is  uot  properly  a  Pcrfon. 

2.  Were 


DEJ'RJCriON.  183 

3.  Were  it  unlawful  to  fpeak  ill  of  the    Sect. 
Dead,  it  would  follow    that   no  Hiftories     ^^^- 
ought  to  be  wrote  ♦    and  many  other  Ab-  ^•^^"^^^**^ 
furdities. 

3.  One  principal  Reafon  why  the  Scrip- 
ture forbids  Detraction  is,  becaufe  it  hurts 
the  Perfon  fpoken  of  •  but  this  Reafon 
cealing  by  Death,  which  fecures  a  Man  from 
the  worft  of  Evils  to  which  he  is  expoled 
in  this  Life,  nothing  can  hinder  but  that 
one  may  freely  tell  his  Opinion  concern- 
ing his  paft  Condud. 

To  the  foregoing  Sentiment  it  may  be 
objeded, 

I.  That  a  good  Reputation  is  a  Benefit 
to  a  Man  even  after  his  Death  ^  but  that 
Detradion  ravifties  it  from  him  and  hurts 
that  good  Reputation  which  furvived  him. 
I  anfwer,  that  thisgoodName  which  many 
Perfons  make  fo  much  of,  and  for  which 
they  will  facrifice  the  true  and  folid  Hap- 
pinefs  of  Life,  that  fo  they  may  enjoy  the 
Gharader  of  brave  and  worthy  Perfons  af- 
ter Death,  is  but  a  Smoak,  which  often- 
times may  do  a  Man  good  while  alive,  but 
which  alter  Death  can  do  him  no  good 
at  all.  Still  further,  as  the  Dead  know 
no  longer  what  is  done  under  the  Sun,  io  ^^^^^ 
they  have  no  more  any  good  Thing  here 
which  belongs  to  them. 

a.  Some  may  fay,  that  at  all  Times  &:  in 

all  Places,  the  Tomb  has  been  looked  upon 

N  4  as 


184  A  freatife  again/t 

Sect,  as  a  facred  Place,  and  an  Afylam,  or  Tlace 
^^i}}^  of  Refuge,  which  \vc  nnght  not  touch, 
without  a  kind  of  Prophanation,  and  that 
therefore  we  ought  not  to  rake  the  Dead 
out  of  the  Tomb  to  bring  them  forth  and 
dctraft  from  them. 

Ianl\ver,thisArgument  looks  fomething 
fpecious,  but  is  not  folid  at  all,  as  will  ap- 
pear if  we  will  examine  theDifFerence  there 
is  between  raking  up  a  Corple  and  Ipeak- 
ing  ill  of  the  Adions  a  Man  did  while  his 
Soul  and  Body  were  united.  The  raking 
up  of  a  Corpfe  is  a  fpiteful,  unnatural,  un- 
neHary  Action,  whereas  the  other  may  be 
done  without  Malice,  and  be  ibmctimcs 
tieceflary, 

Sd  CASE. 
Should  any  one  demand  whether  or  no 
It  be  lawful  to  fpeak  ill  of  Nations  in  ge- 
jicral,  and  whole  Bodies,of  what  Profeflion 
Ibevcr  they  be  •  1  anfsver,  that  doubtlels 
it  is  lawful  to  fpeak  in  general,  becaufe 
among  lb  great  a  Number  there  will  cer- 
tainly be  found  Ibme  honed  Pcrfons.  If 
lor  Inllance,  I  lay  that  the  Spaniards  arc 
fiauglity  and  lazy,  I  do  not  ftill  intend  but 
thai  there  be  humble  &  laborious  Ferlbns 
umong  'cm.  S.  Paul  giv^es  us  an  Example 
and  Proof  of  what  I  advance.  He  did  not 
Hick  to  fay  that  the  Cretians  or  Candians 
'^'^*  **  '"'  are  always  Liars,  JJoiv  Bellies.  Yet  flill 
ic  mult  be  icmcmbrcd^    that  all  which  is 

U^vful 


DETRJCflON.  185 

lawful  is  not  always  proper  and  expedient ;  Sect. 
and  that  all  Things  do  not  edify.      Thus     '^^^' 
if  we   have  Reaibn  to  fear   that  any  one  '"^^"^^'^ 
will  be  offended  at  what  we  fay  ill   of  his 
Nation  or  Profeffion  in  general,  or  that  any 
other  Inconvenience  may  arife   therefrom, 
we  ought  to  refrain  fpeaking. 
4th  C  J  SE. 

As  to  Railleries,  I  lay  that  all  forts  of 
Railleries  at  the  Abfent  are  utterly  for- 
bidden ;  unlefs  they  come  under  the  Ex- 
ceptions in  this  Section. 

As  to  Railleries  at  Perfons  when  prefent, 
I  am  not  for  condemning  them  under  cer* 
tain  Precautions. 

The  firft  Precaution  is,  That  it  be  not 
done  too  often ;  but  only  Ibmetimes  for  ' 
an  innocentDiverlion,  and  not  asaBufinefs, 
according  to  the  Practice  of  fome.  If  GOD 
permits,  that  our  Spirits  as  well  as  Bodies 
do  fometimes  take  a  Loofe,  yet  wc  are  to 
confider,  that  this  ought  not  to  be  the  prin- 
cipal Bufmefs  of  our  Lives,  but  rather  an 
Help  that  we  may  return  to  our  ferious 
Employments  with  more  Application,  lels 
Wearinefs,  and  confequently,  greater  Suc-^ 
cefs. 

A  lecond  Precaution  is,  never  to  offend 
thole  whom  we  rail  at,  never  to  touch 
them  to  the  quick,  and  not  jeft  with  'em, 
if  they  don't  underfland  Jetting,  as  we  lay. 
They  muft   be  aw^re  that  we  arc  playing 

and 


1 8^  A  frcatifc  agaifijt 

Sect,  and  not  fighting  ^  that  what  we  fay  is  to 
^^^-  caufc  Mirth,  and  not  mutual  Dillontcnt. 
^''^^^'^'^^  The  third  Caution  is,  that  when  wc  re- 
partee, we  allow  the  other  to  reply  in  his 
turn;  neverthelels  it  may  be  obfcrved  that 
thofe  who  moft  love  to  jeer  others,  arc  lead 
willing  to  be  jeered  themlelves.  tor  Pride 
linds  its  Advantage  in  the  former,  and  its 
Diladvantagc  in  the  latter. 

A  Fourth  is,  that  we  abftain  from  Rail- 
lery before,  thole  who  may  afterward  have 
an  ill  Opinion  of  thofe  whofe  Defects  wc 
lay  open  by  our  Raillery, 

A  Fifth  is,  that  we  do  not  make  Sport 
with  others  in  time  of  publick  Calamities, 
and  when  our  Tears  and  Groans  are  re- 
quired rather  than  Mirth. 

The  four  laflConditions  1  have  laid  down, 
do  fhew  how  necclfary  the  lirft  is.  And 
truly,  as  it  is  very  rare,  cither  that  they 
whom  wc  rail  at  arc  not  offended,  or  that 
•vvc  our  lelvcs  are  not  Angry  when  derided, 
or  tliat  there  be  not  ibme  Fcrfon  who  may 
have  an  ill  Opinion  of  thofe  who  arc  jeer'd 
in  hisPrclcnee,  and  Chriftians  having  Sub- 
jefts  enough  to  be  more  forrowiul  than 
Merry,  it  is  needful  that  our  Railleries  be 
but  very  rare. 

Sth     CASE. 

'Tis  not  only  lawful,  but  profitable,  for 
Perfons  to  acquaint  Parents  of  their  Chil- 
dren's Vices,  when  they  arc  lb  blind  that 

they 


DEfRACriON.  187 

they  cannot  fee  them,   or  when  Excefs  of   Sect. 
Love  which  they  bear  their  Children,  hin-  ^Ji^^ 
ders  'em  from  feeing  their    Imperledions. 
Thus  they  were  not  in  Fault  who  told  Elf 
the  high  Prieft,  of  the  Debaucheries,Cove- 
teoufnefs   and    Profanity  of  his  Children. 
The  Reafon  why  what  we  fay  is  lawful,  is, 
that  it  is  not  likely  that  Parents  will  make 
life  of  the  Knowledge  of  the  Sins  of  thofc 
to  whom  they  are  Itraitly  tyed,    to  hurt 
them.     On  the  contrary,  'tis  apparent  that 
they  will  ufe  it  to  corred  them  for  their 
good.     Thus  did  holy  £//,  w^ho  took  Oc-  ^^^^^_^^ 
cafion  from  the  Reports  concerning  hisSons,  zj,  *  '  * 
to  give  them  wholfome  Reproofs  concern- 
ing their  Condud. 

What  has  been  here  faid  concerning  Pa- 
rents and  Children,  may  extend  to  Matters 
andServants,andin  aWord,to  all  thofewho 
may  contribute  to  the  Ad  vantage  and  not  to 
the  Lofs  ofthofe  whole  Irregularities  they 
mention.  Only  we  mutt  take  Care,  hov/  we 
Ipeak  ;  not  to  do  it,  that  fo  we  may  ex- 
afperate  the  Parties  ^  and  not  to  fpeak  with 
Revenge  our  felves,but  always  to  haveLove 
before  our  Eyes  and  in  our  Mouths. 
6th     C  4SE. 

From  the  Principle  now  laid  down,  iC 
follows,  that  'tis  no  Crime  to  tell  the  Mi- 
nifters  and  Guides  of  the  Churches,  the 
Faults  of  their  People,  that  fo  by  their 
CeF.fures  and  Exhortations,  they  may  caufe 

Sinners" 


i8S  y^  Trcatife  againji 

Sinners  to  enter  into  the  Path  ofRighteoul^ 
nefs  and   Salvation.       Thus   we  don't  lee 
that  8.  Paul  was  offended,  becaufe  He  was 
^Cor.j,  i-told  oi'the   inceftuous  Pcribn   at  Corinth, 
ytb     CASE. 

The  Exccmmunication  which  S.  Piwl 
prcfcribes,  and  wou'd  have  practiced  againll 
Icandalous  Sinners  is  not  a  criminal  Detrac- 
tion, when  it  is  made  ufe  of  on  the  Occa- 
lions  and  for  the  Ends  prefcribed  by  the 
Apoftles.  Tiie  End  thereof  fhould  be  to 
fhame  the  Sinner  who  is  excommunicated, 
that  fo  this  Ihame  may  bring  him  to  Re- 
pentance £C  a  favingConverfion.  It  fhould 
alfo  deter  others,  and  to  make  them  fear 
the  fame  Punifhment,  if  they  live  irregu^ 
larly. 

The  Occafions  whereon  Excommunica- 
tion is  to  be  put  into  Pradlice  are  when 
thcCrimcs  are  well  proved,  certain,  publick 
and  great.  Othcrwife  wc  are  to  make  ufe 
of  particular  Cenfures,  and  if  we  ad  other- 
wile.  Anathemas  become  true  Dctradions, 
fince  without  Hope  of  a^iy  good,and  with- 
out the  Command  of  GOD,  they  may  caufc 
very  great  Evils. 

%tb   CASE. 

(t  may  be  enquired,  Whether  we  can 
without  dctrading  or  finning,  tell  the  Ma- 
giitratc3  concerning  thofe  forts  of  Sinners 
who  are  punifhcd  by  civil  Laws,  and  the 
Laws  of  all  Natioi^Sj  luch  as  Robbcrs^Mur- 
dcrcxs,  £vc.  To 


DEfRACflON.  185 

To  this  I  fliall  give  fomc  Light    in  the    Sect. 
following  Piopofitions,  Ji^^Lj 

I.  We  ought  doubtlefs  to  tell  theTruth 
before  Judges,  \vhcn  call'd  by  and  before 
themtherefor,becaLifeother\vife\ve  fliall  be 
guilty  of  that  falfe  Witaels  exprefly  for- 
bidden by  the  divine  Law. 

1.  'Tis  certainly  our  Duty  to  difcover 
Criminals  when  the  Laws  command  it,  for 
in  this  Cafe  we  cannot  difobey  the  civil 
Laws  ofMagiftrates  without  linning.  Now 
fince  the  Laws  which  forbid  the  Crime,  do 
at  the  fame  Time  require  us  to  difcover  the 
Criminal  if  we  know  him,  we  ought  to 
difcover  him  inObedience  toourSuperiours, 
and  to  prevent  our  finning, 

3.The  Scripture  fays  exipvcfly^thoujhal/:  Deutiii^^ 
/;^/  fujffer  the  JVicked  among  thy  People. 
Wc  muft  then  acquaint  the  Magiftrate  of 
them,  that  fo  he  may  banifh  them  or  put 
them  to  Death,  orpunifii  them  fome  other 
Way. 

4.  Were  it  not  lawful  to  bringCriminala 
to  the  Magillratc,  he  could  never  punifli 
them,  fince  otherwife  he  can  have  noKnow- 
ledge  of  'em.  So  that  Society  wou'd  be 
foon  founu  in  a  woful  Confufion.  It  is 
laid  very  well  on  this  Subjed,  that  Com" 
pajjion  for  kicked  Men  is  Cruelty  to  the 
Innocents^who  are  continually  fuffering  by 
their  Violences,  and  whofe  Example  is  very 
pernicious^at  kaft  while  they  go  unpunilhed  • 

whereas 


i^o  A  frcaftfc  againjl 

Sect,    whercas  thefe  Chaftilemenrs  fcrvc  as  a  Bri- 
^^^-     die  to  thofc  who  intended  to  commit  the 
^^^^''^'^  like  Things. 

J.  ITwe  favour  the  Sinner,  \vc  injure  him 
who    was  robbed   or  wounded,    <:ji\    We 
ought  then  to  dileover  hin:i^  that  lb  he  may 
Jay  hold  on  the  Robber,   crV.  and  thereby 
may  recover  his  Money,  ctV.    Thus  Cha- 
rity requires  us  to  dileover  theVillain  either 
to  the  Perlbn  wrong'd,or  to  the  Magiftrate. 
^tb   C  ASK. 
Every  one  iVeely  owns,  that  it  is  lawful 
to  Ipeak  ill   of  a  falfe  Religion  ;    that  we 
may  and  even  ought  to  retute  Herefies  •  to 
ipeak  againft  thole  who    advance  Propofi- 
tions  that  -aic  falfc  and  capable  of  damaging 
a  civil  Society  and  the  Church  •  to  difcover 
Hereticks,    that  fo   they   may  be  guarded 
againft. 

Hence  it  is,  that  it  was  never  tho't  ill  to 
refute  Hereticks,  who  have  Ipread  abroad 
the  Poilbn  of  their  Errors.  All  the  World 
is  obliged  to  defend  the  Caufe  of  GOD, 
and  this  the  Apoftles  did  exadly  practice. 
St.  Paul  fays  oi liymcncus  and  Phyletus^ 
iTim.1.17  j.|^^^  they  had  made  8h't^''v:rack  of  the 
Faith ;  and  according  to  theOpinion  of ibme 
he  argues  againft  their  Sentiments  of  the 
Refurredion  in  his  ift  Epiji,  to  the  Corhi- 
thians^  i  5th  Chapter.  And  he  lays  of 
iTin:  e^,^ol^Ci^^(^s^  tiiat  he  \\?n]foyfalcn  him^  ha^s'nig 
lo^'Jcd  this  prejcnt  ]]  orLL    In  his  Epiftlc 

to 


DEtRACriOK. 


IQI 


9 


to  the  Galatians  he  relates  the  Difference   Sect. 
he  had  had  with  St.  Peter^  and  the  Caufe  ^^jj^^ 
of  this  Dificience,    which  was  not  advan- Gai,  z.  n, 
tageoiis  to  the  latter.  And  verily  St.  Paul  ^''  ^  ^''^* 
had  good  Rcaibn  for  his  fo  doing,  becaufc 
it  was  to  be  iear'd  thatmany  for  the  Time 
to  come  as  well  as  for  the  Time  paft^  wou'd 
follow  Peters  Diihmulation  :   Now  if  he 
did  not  fpare  an   Apoftle  when    he  went 
aftray,  how  much  lefs  Regard  ought  we  to 
have  to   ordinary  Teachers^    or  rather  to 
falfeTeachers,to  walk  in  their  wq'ongSteps  ? 
St.  Paul  made  no  Difficulty  to  fpeak  ill  of  ^  Tim.  4. 
one  Alexander  a  Copper-Jmith^    ordering  ^'^• 
y/A;;6>//y;to  beware  of  him  as  ofanevilMan. 
As  formerly  among  theJ^Tt^^^they cloathed  l^^  j,  ^^^ 
leprows  Perfons  with  old  tattcr'dGarments, 
that  every  one  might  know  them  by  thefe 
Marks^and  avoid  them  and  their  contagious 
Maladies,  fo  we  ought  to  fet  forth  to  view,s 
thole  who  publifh  things  contrary  to  the 
Word  of  GOD,  and  thus  caufe  their  Senti-* 
mcnts  to  be   hated.      And  if  among   the 
Romans,  they  ufed  to  ty  a  Lock  of  Hay 
to  the  Horns  ol  the  O^  who  was  \vont  to 
gore,  that  lb  Perfons  might  keep  out  of  his 
way,  with  much    more  Reafon  we  ought 
to  let  a  Mark  upon  thofe,   who  by  their 
impious  Difcourfes  would  impofcupon  the 
Publick,and  lead  them  into  Opinions  more 
dangerous  to  the  SouU   than   a  puih  of  an 
Horn  can  be  to  the  Body. 

Wc 


1^1  u4  Threat  ife  again  (I 

Sect.  We  muft  only  follow  the  Direcllon 
^^^'  which  S.  ^^ujiin  gives,  not  to  dilpute  with 
^"^"^^^^^  Invedives  but  with  Realbns;  not  to  treat 
with  tlie  Pcrlbn  of  our  Adverfary,but  with 
the  Thing  &  Qncftion  propofed.  AMan's 
ill  Lifemay'nt  hinder  his  arguing  veryjuftly. 
In  aWord,  we  muft  to  our  utmoft,  feparate 
Hereticks  from  Herefies,  condemning  and 
hating  their  Herefies,  but  fparing  their 
Perfons. 

ictb     CJSE. 
ScDme  may  ask,    Whether  a  Man  ought 
to    fuffer    his  Reputation    to    be   torn  to 
pieces  ;  or  be  deprived  of  fome  other  con- 
lidera^ie  good,  rather  than  injure  his  Ene- 
my's Reputation  by  fpeaking  ill  of  liim,  if 
he  can't  othcrways  juftify  and  clear  himfelf  ? 
I  anfwcr,  that  when  the  Advantage  is  im- 
portant, we  oyghi  to  make  no  flick  at  dif- 
coveringthc  Injuftice  and  Knavery  o\  thole 
>vho  would  make  us  fuffer,  altho' the  fame 
fhoukl  befall  tliem.     As  will  appear  from 
thefe  Real  on?, 

I.  Wc  are  to  love  our  Neighbour  no 
more  th^n  we  rcafonably  oughttolove  our 
felves.  Now  wc  fhould  love  ourNeighbour 
more  th.an  our  felves,  if  we  let  our  Inno- 
cence Inffcr  by  the  Crime  of  our  Enemies. 
z.  The  Apoitles  thcmfelvts  did  not  fail 
to  difocver  the  ill  Adions  of  others,  to 
jiiftify  themfclvcs.  Wc  liave  an  Inflance 
iiercof  in  St.  John's  3d  Epill.  Vcr.  5),   10. 


DETRACTION. 


ipj 


t^wrotCy  fays  he,  unto  the  Church  *^  but 
DiothrepheSyUuho  Joveth  to  have  the  Pre- 
eminence  among  them^  receiveth  us  not. 
Wherefore  if  I  come ^  I  "mill  remember  the 
Deeds  which  he  doth^  prating  againjt  us 
fwith  malicious  Words  ;  and  not  content 
therewith^neither  doth  he  himfelfreceive 
the  Brethren^  and  jorbiddeth  them  that 
would^and  cafleth  them  out  of  the  Church. 

For  the  well  undeiftanding  what  may  be 
inferred  from  this  Paifage,  we  muft  remark, 
That  this  Diotrephes  was  alive  at  the 
Time  of  the  Apoftle's  writing-  that  hede- 
clares  thatthisMan  committed  evilAdions, 
that  he  aifures  us,  that  if  he  come,  he  will 
lay  them  open  in  their  particulars,  and  this 
in  order  to  juftify  himielf,  as  is  exprelTed 
in  thofe  Words,  Prating  againfi  us  "with 
malicious  Words.  And  it  wa.s  to  clear  him- 
felf  from  thofe  things  that  were  imputed 
to  him  by  thefe  malicious  Words,  that  he 
wou'd  lay  open  their  Fallity, 

3.  Juftice  it  felf  requires  us  to  defend 
our  Rights,  when  wc  are  unjultly  accufcd. 
I  Ihould  then  fin  againft  Jullice,  if  I  fuf- 
fer'd  my  Innocence  to  be  abufed,  for  fear  of 
difcovering  the  Thievery  and  Injuftice  of  r 
thofe  who  rob  me.  Wou'd  not  this  bepu- 
nilhing  the  Innocent  infteadof  the  Guilty  ; 
condemning  the  Righteous  and  juflifying 
the  Wicked  ?  which,  fays  Solomon^  is  ^/^i^o.  171^. 
jibomination  to  the  Lord,  This  Ccnfidc- 
O  ration 


1 5>4  A  freatlfc  agatnfi 

Sect,    ration  flicws,  that  it  is  not  againft  Charity, 
^'^-      to  expolc  the  Faults  of  another,  rather  than 
^•""^^^^^  permit  thcni  to  beunjuftly  charged  to  one's 
ieir.     For  fince  this  wou'd  be  contrary   to 
Jiillicc,  for  the  lame  Realbn  it  wou'd  not 
bo  contrary  to  Charity,    which  is  never  to 
take  place  till  Juftice  be  fatisfied.     We  are 
ever  to  be  jnft;,  but  we  arc  not  always  to  be 
charitable  to  our  Neighbour,  at  leaft  when 
to  iatisfy  this  Charity,  we  njuft  fail  in  our 
Juftice  and  Charity  to  our  felvcs.     More- 
over, Virtues  arc  not  oppofitc  to  each  o- 
ther  •  and  here  we  may  apply  what  St, Paul 
laid  on    another  Occafion,    The  Spit  it 5  of 
I  ccr.  14.  the  Prophets  arefuhjeH  to  the  Prophets  , 
3^-  Virtues  are  fo  llibjeft  to  Virtues,  that  they 

wou'd  be  no  longer  Virtues,  if  there  were 
any  contradiftion   between  them. 

4.Part  of  tholeReafons  we  have  allcdgcd 
to  prove  the  lawfulncfs  of  expofing  a  Cri- 
minal maybe  of  Service  heie.  I  fhan't  here 
relate  them,  bccaufe  you  may  call  them  to 
mindjOrconCidcr  them  in  the  Sedion  where 
they  arc. 

Having  thvis  flicwn  that  we  may  dilco- 
vertbc  Sins  of  another  tojuftify  ourlclves 
■^iVom  any  Crime  laid  to  our  Charge,  or  to 
rc-dcmand  what  was  unjuflly  taken  iVom  ws^ 
T  dcfirc  that  live  Things  may  be  hccdfuUy 
oblervcd  in  this  Affair, 

1.  That  we  do  our  utmoft  that  we  may 
not  be  obliged  to  divulge  thvFaults  of  thole 

who 


DEfRjcrion.        f  pj 


w^VX 


who  wou'd  injure  es,  or  aclually  have,  in-    Suct; 
jured  us,   by  repreienting  to  them  the  In-    ^^^ 
juftice  of  their  Proceedings,   and  by  endea-    "^ 
vouring  to  periwade  them  to  make  us  fa- 
tisfadion.  So  Chrift  commands  us  in  Maf. 
1 8.  17.  ver.  and  following. 

2.  That  we  make  known  the  Injuries 
done  us,  only  to  thofe  who  ought  to  be 
informed  of  them,  for  our  ownjuflification 
and  fatisfaclion,  and  not  to  others  who 
Can't  fervc  us  therein^ 

3.  That  we  abftain  from  fpeaking  of 
Injuries  done  us,  if  we  think  we  can  gain  no 
good  by  fo  doing. 

4.  We  muft  be  on  theDenfefive,without 
attacking  others,  and  mufl;  relate  only  what 
will  ferve  our  owh  Reputation  or  our  other 
Advantages. 

5.  If  the  offence  be  but  fmaU,  we  oughjt 
eafily  to  pardon  it.  'Tis  the  Charaftcr  of 
a  great,  heroic  and  chriftian-like  Soul,  to 
prefer  the  great  Advantage  of  our  Neigh- 
bour, to  the  lefler  Advantage  of  our  own 
felves. 

In  all  other  Cafes  it  is  lawful  to  defend 
one's  felf  juftly  againft  the  Calumnies  and 
Violences  of  others,  provided  we  aiways 
follow  the  Rules  of  Benignity,  Honefty 
and  Moderation.  We  fliall  become  worlc 
than  him  we  accufe,  if  for  the  little  Injury 
he  has  done  us,  we  do  him  as  great  a  one 
to  ruirx  his  Credit. 

'  O  %  Some 


j^a  'A  freatife  again [t 


Sect.  Somc  may  perhaps  fay,  that  when  Sf. 
^^^'     P^/// fays,   Charity  feeketh  mt  it's  ouofiy 

''^"^'^^^^  he  docs  not  allow  us  to  preferve  our  own 
Goods  at  the  Lofs  of  thofc  of  our  Neigh- 
bour j  fo  that  thereby  what  I  advance  is 
overthrown.  But  this  proves  too  much, 
and  confequently  proves  nothing.  It  wou'd 
truly  follow  from  thence,  that  wc  ought 
to  iuffer  Injuftice  to  reign  on  the  Earth  j 
that  we  ought  to  have  no  Concern  for  our 
Honour  ;  that  we  ought  to  introduce  Vice 
into  the  World,  and  let  the  Wicked  do 
fvhatthey  pleafe-  Abfurdities  far  from  the 
Sentiment  of  that  Apoftle  or  any  other. 
St.  Paul  then  here  fpeaks  of  a  Charity 
which  for  our  Neighbour's  Advantage  will 
caufe  us  to  lacrifice  our  Covetoufnefs,  our 
Refentments,  our  Revenge,  our  Pride  and 
Cur  other  evil  Pallions.  This  Charity  is 
not  incompatible  with  what  we  firfl  of  all 
owe  to  our  felves  :  It  is  jull  and  realbnablc 
and  appears  in  this,  that  it  is  not  without 
Regret  that  we  are  forced  to  hurt  others  to 
fave  our  fcIves  :  They  who  by  thcfcVVords 

Vii\l9r-'  of  the  V^^Xmi^J  held  my  Peace  c'-jcn  from 
Good^  undcrftand,  that  David  chofe  rather 
to  hme  his  Innocence,  than  to  reveal  the 
Injuftice  and  Perfccutions  of  his  Enemies, 
mull  hold  that  this  Silence  was  far  from 
the  Principle  I  have  cftablifhcd.  But  to 
them  1  muft  fay,  that  I  think  their  Inter- 
pretation is  very  far  from  the  jTho't  of  the 

Plalmilt, 


DETRJCriON. 


»P7 

Sect 


Pfalmift,  who  in  fo  many  Places  juftlfys  Sect. 
himfelfof  the  Calumnies  of  his  Enemies,  ^'1- 
and  has  laid  open  their  Malice  and  Sins.  In 
a  Word,lf  it  mull  be  underftood  that  he  was 
filent  and  fpake  not  of  his  own  Innocence, 
it  was  for  Rcalbns  which  wou'd  not  con- 
tradid  what  we  have  alledged. 

For  the  Reafons  already  mentioned,  It 
is  lawful  for  Kiiigs,  Princes  and  States  who 
declare  War  againft  others,  to  Ihew  by  their 
Manifeftoes,  thejuftice  of  their  Arms,  that 
fb  their  Subjedsmay  without  fcruple  ferve 
in  their  Armies.  All  thofe  Reafons  which 
fhould  caufe  anyPrincc  to  undertake  aWar, 
as  the  Tranquillity  and  Liberty  of  their 
People;  a  juft  Defence  againit  an  unjuft 
and  powerful  Enemy,and  all  other  Reafons, 
fhould  lead  them  to  declare,  that  they  un- 
dertake the  War  juftly,altho'  with  Regret. 
So  that  if  it  be  lavvful  to  wage  War  on 
certain  Occafions,  it  is  alfo  lawful  to  fhew 
why  it  is  undertaken.  They  muft  only 
beware  of  injurious  and  provoking  Words, 
and  fuch  like,  which  may  fow  Dilcord  and 
are  contrary  to  the  Defign  they  fliould 
propofe  in  the  War,  which  is  only  to  ob-f 
tain  a  good  and  firm  Peace  thereby. 

For  the  fame  Realbn  it  is  lawful  for  Ad- 
vocates to  let  forth  under  the  foregoingRe- 
ftridions,  the  Right  which  their  Clients 
have  to  complaiu  of  the  oppofite  Party  ; 
and  for  Magiftrates  to  declare  the  Caufe  ^ 
O  3  why 


ijpS  Jl  Treatffe  aga'nid 

Sect.   \vhy  they  condemn  any  Man.     This  can't 

^^^'    be  doubted  of,  fuppofing,  as  in  reality  it  is, 

'^•^"''^^^^  lawful  for  a  Man  to  defend  his  own  Inte- 

refts  and  for  a  Magiftratc  to  condemn  the 

Guilty. 

nth    C/ISE. 

*Ti&  a  Queftion  whether  one  had  better 
not  fpeak  ill  of  aPeribn,  than  to  let  ano- 
ther Man  lufFcr  a  Damage  which  he  might 
avoid,  if  he  were  told  that  the  Perlbn  whole 
Company  he  frequents,  is  a  Debauchee,  a 
Cheat,   £f6\ 

To  this  I  anfwer,  that  we  ought  to  ac- 
quaint a  Pcrfon  who  is  dear  to  us  and  with 
whom  we  have  a  Commerce,  that  he  muft 
avoid  the  Company  of  a  Debauchee,  bc- 
caufc  his  Company  may  corrupt  him  ;  and 
we  fhould  tell  him  of  the  Cheats  of  any 
with  whom  he  converfes,  cfpecially  if  he 
demand  our  Advice  and  Counicl  as  to  what 
he  ought  to  do. 

What  makes  mc  embrace  this  fide  is, 
that  I  fuppole  the  Cafe  fo  circumltanced, 
that  we  can't  pleafure  the  one  Party  with- 
out injuring  the  other.  Now  'tis  certain, 
that  we  had  better  do  fervicc  to  an  honell 
Man  who  addrcfTes  himlelf  to  us,  than  to 
a  debauched,  proud,  vicious  Pcllow.  This 
is  beyond  Difpute. 

2.  In  holding  our  Pence  at  fuch  a  Time 
v/c  give  Oceafion  to  the  Wicked  to  exer- 
oili;  their  Rogueries  and  Malice,    and   to 

gutif/ 


DETRACTION. 


^99 


gratify  their  criminal  Paflions.     Everyone   Sect. 
owns,  that  we  ought  to   take  the   Sword     Vii. 
out  of  a  mad  Man's  Hand,   \Yherewith  he  ^-^^VNJ 
may  wound  others  ;    lb  alio  we  ought  to 
diicover  a  Man's  Vices,   when  we  lear   he 
will  hurt  others.     Yet  here  we  muft  take 
Care  of  two  Things, 

1.  We  muft  be  very  certain,    that  he  " 
whom  wc  fpeak  ill  of  before  others^is  really 

a  great  Cheat,  a  Rogue,  ^c- 

2.  If  it  be  more  than  probable,  that  the 
Rogue  will  not  cheat  and  corrupt  thofe. 
who  frequent  his  Society,  we  ought  not 
to  difcredit  him.  I  think  this  Reafon  is 
beyond  reply,  namely.  That  it  is  moft  cer- 
tain that  by  detracting  we  fliall  wrong 
him, whereas  according  to  ourSuppofition, 
it  is  not  certain  that  he  will  injure  thofe 
who  ask  ourAdvice&to  whom  we  owe  it. 
So  that  otherwife  for  a  doubtful  &C  uncer- 
tain Evil,  wc  fhould  do  a  certain  one  j 
which  ought  not  to  be. 

i2f/j  CASE. 
As  to  Satyrs,  my  Opinion  is,  That  they 
are  very  lawiul  when  they  attack  only 
Vices,  without  naming  the  Perfons  which 
have  thefe  Vices.  It  is  very  advantage- 
ous and  very  profitable  that  the  Folly  and 
Enormity  of  Vice  be  difcovered  ferioufly, 
or  by  pleafant  Drollery.  But  it  is  very 
pernicious  to  difcredit  Perfons,  and  enflamc 
them  with  Hatred  and  Wrath  againft  thole 
O  4  who 


aoo  A  freatife  againji 

Sect.  \vho  expofc  their  Foibles.  They  \vho 
^^^i}\lj  name  Pcilbns  as  well  as  Vices  do  plainly 
ihcw,  that  it  is  not  the  Love  of  Virtue 
which  induced  thciii  to  detra£V,  but  Vanity, 
Wrath  or  fume  other  evil  Caulc.  Wc  have 
the  Coniellion  of  the  moft  famous  *  Sa- 
tyrifls  on  our  fide.  I  Ihan't  flop  to  confute 
the  contrary  Opinion  and  the  Rcafons  and 
Excufes  therefor  which  are  no  ways  valid, 
and  cfpecially  when  they  are  bro't  by 
Chriftians,  and  when  Chriftians  arc  the  Ob- 
jefts  pf  thcle  Sa^-yrs. 

x-^th  CASE. 
Some  may  ask,  Whether  'tis  lawful  to 
fpeak  of  thofeSins  which  Pcrfons  glory  in. 
This  at  firft  feems  a  Paradox.  What,  fome 
w^ill  fay,  A:e  there  any  Perfons  fo  impious 
and  daring  as  to  glory  in  their  ownCrimes  ! 
'Tis  hard,  I  own,  for  thofe  who  know  but 
little  of  the  World,  to  believe  that  it  is 
thus.  But  alas  it  is  too  true  !  Are  there 
not  Men,    or  may  I  fay  Devils  incarnate, 

!u\^  ^t  ^""'^^  S^^^y  Ji^  ^i"^^'ir  Faculty  at  Dcbauchini^ 
others;  who  bragof  their  Cruelty  and  their 
Excefs  in  Wine,  £rV.  Some  will  demand, 
Whether  it  be  a  Sin  to  publifti  what  they 


I    — 


♦  Archilochum  proprio  Uabies  armavit  Jambo. 

Hot  at.  Ars  'Poetic  a, 
J.*  Arcleur  dc  fc  ir.onrrer,  ou  plutoc  de  mcdirc, 
Anna  h  v^rirc  du  Vers  dt  la  Satire. 

^oilcau  ylrt.  ^oetiq^iQ. 

thcmlclvc^ 


DETRACTION.  ^ot 

jthemfelves  pabllfh.     I  anfwer,  That  I  am   Sect.' 
not  of  the  Mind  of  thole  Cafuifts,   who     ^^^• 
think    that  it  is   not  ;    and  on   the  con- 
trary,! think  thefc  Crimes  fhould  be  con* 
eealed, 

1.  Becaufe  tho'  fuch  a  Men  take  Plca- 
fure  in  relating  theii  ovvnDebaucheries,yet 
they  wou'd  be  very  uncafy  to  have  others 
fpeak  of 'em. 

2.  We  ought  not  to  help  another  in 
deftroying  his  Honowr,  even  as  we  ought 
not  to  aid  his  in  deftroying  and  ruining 
himlelf. 

3.  The  Knowledge  of  thefeThings  muft 
needs  be  very  pernicious  and  fcandalous  to 
thofe  who  hear  us  fpeak  ot  'em. 

4.  If  they  ftrive  to  outgo  ordinary  Sin- 
ners in  Vice,  that  fo  the  World  may  talk 
of  'em,  then  the  mentioning  them  wou'd 
but  gratify  &C  encourage  'em  in  their  f  oolifli 
Vanity  and  their  Crimes ;  whereas  perhaps 
they  wou'd  refrain  if  they  faw  we  diidaind 
to  talk  of  their  Vices. 

14th  CASE. 
It  may  be  enquired,  Wherher  it  be  law- 
ful or  indifferent  for  a  Man  to  fpeak  ill  of 
liimfelf?  There  are  but  few  Perfons  will  do 
this,  but  yet  there  are  fome  who  pretend 
hereby  to  give  undeniableEvidcnces  of  their 
Sincerity^  or  elfe  who  wou*ddo  honour  lo 
their  Vices,  as  has  been  Ihewn  in  the  fore- 
going Article. 

To 


101  A  T'reatife  againjl 

Sect.  To  I'cfolve  this  Queftion,  We  may  fay  la 
VII.  general,  that  a  Man  ought  not  fo  to  do, 
^"^'^'^'^'^  becaule  it  is  ordinarily  a  bragging  of  De- 
bauchery or  Indifcretion,or  an  Itcli  of  talk- 
ing, or  a  Weaknefs  of  Wit,  which  makes 
one  choofe  rather  to  fpeak  ill  of  himfelf 
than  to  be  filent,  or  fome  other  evil  Source, 
which  are  the  Caufcs  why  he  difcovers  his 
own  Defefts.  The  whole  of  it  then  may 
be  reduced  to  this,  whether  it  be  lawful  to 
be  a  greatBabler,to  be  indifcreet,imprudent, 
impudent,  and  weak-headed  :  which  no 
one  will  approve  of.  Thefe  Caufcs  then 
being  evil,  they  can  produce  no  good. 
0..  The  Evil  we  fay  of  our  felves  may  fcan- 
dalize  others,  and  therefore  to  be  abl\aineJ 
from.  3.  We  are  obliged  to  take  care  of 
our  own  Reputation. 

I  fay  neverthelefs,  that  in  certain  Cafes 
when  our  fins  have  been  publick,  we  may 
confefs  and  condemn  them  before  thole  who 
may  be  fcandalized  at  them  •  and  then  this 
Confcflion  is  Part  of  the  Repentance  which 
we  teftify  for  our  Faults.  So  David  in 
PfaL  51.  confeffed  both  his  Adultery  and 
Homicide.  We  may  alio  confefs  Sirs 
to  thofc  Friends  from  whom  we  think  to 
receive  Inftrudions  proper  to  lave  us  from 
falling  into  them  again  ;  or  laftly,  to  thoic 
whom  we  have  offended,  by  owning  our 
Faults  to  them  and  asking  their  forgivcncfs. 
Except  in  thcfc  Cafes,  let  us  be  content  to 

confefs 


DEfRyiCTlON.  203 

confefs  our  Sins  to  GOD,  to  repent  of 'cm,  Sect. 
and  to  reform.  ^^^• 

15th     CASK.  ^^^^ 

Some  may  ask,  Whether  it  be  not  law- 
ful to  Ipeak   of  a  Man's  ill  Qualities,  after 
having  fpoken  of  his  good  ones  ?  I  anfwer 
abfolutely,  No.     Becaufe  his  Virtues  won't 
do  him  fo  much  honour   as  his   Vices  will 
difhonour.      We  are  obliged   to  be  lioncft 
Men  and  good  Chriftians.     Such  as  are  lb, 
are  no  more  than  what  they   ought  to  be, 
fo  that  there   is  not    much  Merit  therein. 
Whereas  we  are  forbidden  to  be  wicked  and 
vicious,  and  this  is  the  Reafbn  why  Vices 
hurt  the  Vicious  and  marr  their  Credit  and 
Fortune.      On  the   other  Hand,  Men  are 
more  inclined  to  believe  evil  thangood,and 
to  hate  a  Man  for  his  Vices,  than  to  love 
him  for  his  Virtues.     Befides,  if  we  Ihew 
that  a  Man  has  as  many  or  more  imperfec- 
tions than  he  has  commendable   Qualities, 
it  plainly  fhews  that  he  is  a  very  iniperfedl 
Chriftian.       Now  to   be  but  an   imperfect 
good  Man,  is  to  be  Vicious :  Imperfection, 
Indifference,  Luke-warmnefs,  Halting  be- 
tween GOD    and  the  World,   are  Thirgs 
which  pafs  for  Sins  in  holy  Writ,  and  thus 
wa  do    a  very  confiderable   Evil   to  their 
Reputation. 

16th    CASE. 
It  may  be  asked  perhaps,  Whether  it  be 

finful  barely  to  tell  one's  Opinion  (  whcu 

■  -  —  ■■'  wc 


ao4  A  Trcatifc  againji 

I  Sect,    we  arc   defired  to  do  it  )  concerning   any 
^^^'     Aftion  of  our  Neighbour,  which  is  finful 
^'^"'^^and  blameablc?  I  anfvver,  No.     Becaufe  it 
is  never  lawful  to  call  Vice,    Virtue  ;  and 
becaufe  wc  Ihould  never  lye.      Moreover 
in  praifing  an  evil  Aftion,  we   Ihall  lay  a 
Foundation  for  thofe  who  hear  us,  to  imi- 
tate what  they  hear  commended,  which  is 
contrary  to  the  Inftrudion  to  Sincerity  and 
the  Love  we  owe  otliers.     We  muft  always 
tr*.?' 20.  call  Evil,  Evil. 

\yth  CASE. 
It  may  be  asked,  What  we  are  to  do, 
when  in  order  to  clear  one  Man,  we  are 
obliged  to  accufe  another  ?  I  anfwer,  that 
in  fuch  a  Cafe  we  are  to  juftify  the  Inno- 
cent, altho'  we  ftiould  be  forced  to  hurt  the 
other,  and  this  becaufe  we  ought  rather  to 
ferve  a  good  Man  than  a  wicked  Man,  as 
has  been  before  obferved. 

It  muft  be  here  remarkt  with  reference 
to  the  Doubts  wc  may  be  in,  If  fach  and 
fuch  Words  are  Sins  of  Detraftion,wc  muft 
choofc,  the  more  general  and  more  furc, 
which  is  no  Detracting.  And  thus  we  muft 
cut  the  Knot  when  we  can't  unty  it. 
18//;  CASE. 
Since  there  arc  many  Exceptiens  in  par- 
ticular Cafes,  {oxws:  may  ask,  Whether  there 
be  not  alio  Exceptions  in  Pcrfons,  that  is, 
whether  there  be  not  fome  fo  vile  2v  abject 
in  thcii:  Condition,  that  wc  may  without 

fin^ 


DEfR^CflQN.  20S 

fin  fpeafc  ill  of 'cm.  'Tis  the  Opinion  of  Sect: 
fome  Authors  and  Popilh  Cafuifts,  that  it  ^^^• 
is  fo,  but  this  is  not  mine.  For,  v^v^^j 

1.  S.  Paul  is  exprefs   hereupon.      He 

fays  we  ought  to  fpeak  ill  of  no  Man  ;  no  Tit.  3.  z; 
one  of  the  humame  Race,  of  what  Conditi- 
on foevcr  he  may  be.     He  forbids  detrac- 
ting not  only  Powers,  hut  even  univerfally 
any  Man. 

2.  He  tells  us  to  do  good  to  all  Men  ; 
we  muft  then  fpeak  ill  of  no  Man,  fince  if 
we  detrad  from  any  Man  we  do  not  do 
good  at  all  or  to  all.  He  requires  us  alfp 
to  prefent  to  GOD  Prayers,  Requefts  and 
Supplications  for  ali  Men ;  we  muft  not 
then  backbite  any  Man,  which  is  fo  oppo- 
lite  to  the  Prayers  and  Supplications  he 
mentions,  and  which  we  ought  to  prefent 
to  GOD  for  all  Mankind. 

3.  GOD  has  no  Refped  to  the  Appca-  i  Pet.M7i 
ranee  of  Perfons,  becaufe  All  are  the  Work 

of  his  Hands;  thus  the  Quality  ofthcDe- 
trador  and  the  Meanncfs  of  the  Detradtcd, 
do  not  at  all  alter  the  Detraclion  in  Reali- 
ty. Befidcs  that  properly  fpcaking,  there 
is  no  Chriftian  rile,  after  having  been 
bought  with  fo  high  a  Price,  as  that  of  the 
precious  Blood  of  Jcfus  Chrift. 

In  fine,    our  Saviour  himfclf  teaches  us  l^,)c.  j^jt 
in  the  Parable  of  the  Samaritan  wounded  31.  &  feat 
by  RobberSjthat  neither  the  miferableState 
of  Meo^  nor  tbc  Difference  of  Religion, 

nor 


ac6  \A  freatife  agatnd 

Sect,     nor  that  of  a  Country,    Ihould  hinder  U3t 
^^^-     from  looking  upon  them  all  as  our  Neigh- 

^^^^'"^  hours,  and  from  doing  them  good  as  luch. 
li^tb  CASE. 
Laftly,  It  may  be  enquired,  Whether 
Ignorance  of  a  Fact  or  ot  Right  does  not 
hinder  Detradion  from  being  a  Sin,  when 
it  is  the  Effed  of  either  Ignorance?  This 
Qneftion  is  of  great  Importance,\vheretore 
we  fhall  make  Ibme  Stop  here,  and  begin 
with  thelgnorance  of  Right  ^  and  as  every 
one  perhaps  don't  well  comprehend  the 
Signification  of  thefe  Terms,  we  fliall  ex- 
plain them. 

By  the  Ignorance  of  Right  we  intend, 
an  Ignorance  in  a  Man,  that  Detradion  is 
a  Sin  ;  and  by  Ignorance  of  Fad,  we 
intend  anignorance  that  what  we  are  fpeak- 
ing  againlt  our  Neighbour,  is  a  Detradion. 

V  And  to  begin  with  the  hift  Sort.     This 

Ignorance  does  not  hinder  Detradion  from 
being  a  Sin,  fince  it  is  only  infurmountable 
Ignorance,  and  whereol  it  is  impoflible  to 
get  rid,  which,  can  cxcufe  Sinners  be- 
fore GOD.  Now  'tis  certain  that  this  Ig- 
norance is  not  invincible.  This  is  proved, 
becaufe  Detradion  is  oppofite  to  thatPrin- 
ciplc  of  Juftice  which  the  Creator  has  en- 
grarcn  on  tlic  Hearts  of  all  Men,  which 
confifts  in  doing  to  others  as  we  wou'd  be 
done  by.  Far  then  from  being  invincible, 
we  need  but  dclcend  into  our  own  Hearts, 

and 


DEfRAGTlON.  ^07 

and  look  into  our  own  Confclenccs,  to  Sect, 
know,  that  Detraftion,  being  oppofitc  to  '^^^• 
this  Principle,  is  a  Sin  againlt  the  Law  of  ^^"^^^^ 

Nature.  That  this  Ignorance  is  not  iw- 
vincible  may  be  proved  from  this,  that  &  Rom.  1.30 
Faul  in  his  Epiftle  to  the  Romans^  places 
Detraction  in  the  Rank  of  the  Sins  of  the 
Heathen,  whole  whole  Law  was  only  that 
of  Nature  •  now  if  this  Ignorance  cou'd 
not  excufe  them,  how  fhould  it  excufe 
Chriftians,  that  have  lb  much  Light  which 
the  others  had  not    ? 

There  are,  I  own,  fome  of  the  Cafes, 
v.hich  we  have  examined  in  this  Sedion, 
about  which  it  is  more  ealy  to  bemiltaken, 
and  which  demand  Knowledge  and  Judg- 
ment and  which  leem  in  fome  Meafurc  to 
excufe  theFaults  we  fall  into  byDetraftion, 
when  we  ought  not  to  ^  inafmuchas  there 
are  Exceptions  to  the  general  Rule  that  wc 
ought  not  to  detracV. 

To  this  I  anlwer,  That  there  are  few  of 
^hefe  Cafes  but  what  we  may  oar  felvcs  get 
oVer  by  a  littlcAttention,  and  by  the  Help 
of  GOD's  Word.  1.  Reafon  itlelf  didates, 
that  we  ought  t©  be  filent  and  not  detrad, 
when  we  are  in  doubt  whether  it  be  a  Sin 
to  do  it  in  that  particular  Cafe. 

As  to  Ignorance  of  Fad,  I  hold,  that  it 
is  utterly  impofliblc  That  fhould  excufe  it. 
For  who  does  not  know  whether  he  fpeaks 
ill  of  his  Neighbour,  whether  he  hurts  his 

Reputation 


iioS  A  Treatife  againji 

Sect*    Reputation,  or  no,  and  in  a  Word,  ^vhcther 
I  y^^'     he  lays  good  or  ill  of  him  ? 
^"^^^^^"^      From  Nvhat  has  been  faid,  it  follows^that 
it  wou'd  be  a  very  ill  Way   to  excufe  De- 
trail  ion,  to  fay,  I  did  not  believe^  or  I  did 
not  know  that  fuch  a  Difcourfe  "was  a  Sin 
or  aDetradtion.     One  part  of  his  Ignorance 
is  impoiTiblc,the  other  maybefurmounted. 
Neither  of  'cm  then  can  fcrve  for  an  Ex- 
cufe.    All  that  is  done  without  Faithjthat 
is,  without  a  Perfuafion  that  what  we  do 
is  good,  is  a  Sin,  but  contrary  wtle,   all  that 
Pom,  14,    is  done  with  this  fort  of  Faith,  is   not  a 
^^*  Virtue  nor  an  Excufe. 

10th  CASE. 
One  may  ask.  Whether  it  be  lawful  to 
reveal  a  Secret  that  may  be  hurtful  to  the 
Perfon  that  faid  or  committed,  certain 
Things  that  cannot  be  difcovcred  without 
ruining  his  cr  her  Charaftcr,  when  at  the 
fame  time  the  Knowledge  of  that  Secret  is 
ulcful  to  another  Perfon  ?  I  anfwer,  that  if 
I  krow  that  Secret  only  by  means  of  the 
Perfon  that  has  intrufted  me  with  it,  it  is 
plain,  thatjuftice,  which  in  all  Cafes  is  to 
go  before  Charity,obliges  me  not  to  dilco- 
vcr  it,  and  that  confequcntly  whatever 
Advantage  might  acrue  by  it  to  another 
by  fpcaking,  I  am  to  be  filcnt  and  not  re- 
veal the  Secret. 

In  fliort,  if  any  religious,  natural  or  any 
other  Duty  obliges  mc  to  be  more  tender 

of 


t)  E  7" R  j4C  r  10  K.  5^ 

of  pne  Perfon  than  that  of  anothers,  if  two    Sect; 
Perfons  are  not   equally  concerned   in  my     Vil.  * 
Ipeaking  or  my  filenccj    if  by  fpeaking  or  ^-''^^^ 
not  fpeaking,   I  do  more  good  to   the  one 
than  to  the  other,  thcie  or  fuch  like  Con- 
fiderations  ought  to   be  our  guides  in  fuch 
Cafes  as  thefe,   where  People  arc  afraid   o? 
afting  againft  that  great  Rule  and  excellent 
Virtue,  Charity,    and  hurting  unavoidably 
Ibmebody  by  their  filence  as  well  as  by  theii' 
Ipeaking,  and    in  which  fo  much  equality 
appears.     For  it  is  very  fcldom  but   that 
©ne  may  find  in  the  Things  themfelvcs,  or 
the  outward  Circumltancss  which  accom- 
pany them,    fome    Reafons  that  may  help 
to  refolve  his  Doubts,  and  make  his  Choice, 
the'  the  Danger  feems  to  be  equal  of  both 
fides,  and  the  Reafons  ot  that  Danger,  have 
lecmingly  an  equal  force. 

After  all  it    is  impoffiblc  to  refolve   all 
Cafes.      As  human  Aftions  are  almoft  inr- 
finite,  fo  there  is  avaftNumber  ofCircum- 
ftances  that   may  vary  thofe  Aftion?,  and 
therefore  there   is  an  infinite  Number  of 
poffible  Combinations  of  all  thofe  Things 
and  every  one  of  thcfe  Combinations  pro- 
duces a  particular  Cafe  j  in  all  which  Cuiea 
there  are  great  many  Dangers  to  be  avoid- 
ed, and  many  Cautions  are  to  be  taken,  in 
order  to  judge  and  ad  rightly  •  for  the'  we 
may  find  the  Dccifion  ofthemin  tlie\Vord 
of  GOD;  yet  even  that  Dccifion  requires  a 
'  p  long 


210  A  Treatife  dgatnft 

Sect,     long  Chain   of  Reafonings  and  Thoughts,, 
^^^'     which  generally  include  very  obfcurePro- 


^•^-W 


pofitions  and  long  Difcuflions.  And  often 
\vc  have  but  Prob^ibilitys  to  judge  by,  in 
%vhich  Cafe  we  mull  chufc  thole  that  Iccm 
the  moft  agreable  to  the  Glory  of  GOD, 
and  the  good  of  our  Neighbours. 

The  Ufes  of  this  SeBion. 

"ITZHat  \vc  have  faid  as  to  the  various 
^^  Cafes  whereinDetraftion  is  not  a  Sin, 
far  from  favouring  it,  docs  moft  vehe- 
mently urge  againft  it.  The  Exceptions 
we  have  eftablifhed,  far  from  being  advan- 
tageous to  it,  do  give  it  the  laft  Blows, 
and  fcrve  to  confirm  the  general  Rule, 
which  forbids  Dctrafticn,  according  to 
that  Axiom  of  Philofophers,  £xr^^//6' /?r- 
mat  Regulam.  And  truly  Exceptions 
Ihew,  That  all  which  is  not  excepted,  is 
contained  in  the  Rule  we  ought  to  follow? 
and  is  very  certain  and  beyond  all  doubt. 
You  may  bcfides  this  have  obferved,  that 
there  arc  Exceptions  to  Exceptions,  which 
return  after  this  Manner  into  the  general 
Precept,  Not  to  dctracl,  and  confequcntly 
there  are  without  Comparifon  more  Occa- 
fions  wherein  we  ought  not  to  detract  than 
wherein  we  may  do  it. 

In 


bETRACriON. 


nil 


In  fine,  take  Care  to  keep  exactly  with-  Sect. 
in  thcLimits  and  Bounds  we  have  marked,     v:i. 
and  in   which  Detraftion  may  be    lawiul,  ^'^^^r^. 
fince  if  you  ever  lb  little  exceed  thclc  Li- 
mits, you  enter  into  the  Path   of  Injuftice 
and  Sin ;  you  eat  the  forbidden  Fruit,  and 
enter  into  the  Devil's  Empire,  whole  Sub- 
jeds  and  Slaves  you  become. 

J!i  &  &  Si  Sf  &  &  4ff  cS?  &  ^  <$?  ^  ^  •?*  rf?  M^  ^  *?>  'T>  S» 

SECTION    VIII. 

Anfwers  to  the  O.hjeBions  made  in 
Javour  of  Detrauiion. 

©©^^0LL  that  we  have  hitherto 
®^@'SiS^  faid  againft  Detradion,  wou'd 
^®  ^  #@  be  perhaps  to  little  purpoic,  if 
ll^^gwelhoa'dnotanfwerthcOb- 
%^%m%  jedions  which  are  made  to  au- 
thorize and  uphold  this  Sin. 
We  know  how  ready  a  Man  is  to  deceive 
himfelf,  how  he  loves  an  Error  that  flatters 
him,  and  what  Efforts  he  needs  to  make 
him  renounce  it.  From  thence  it  arifcs, 
that  altho'  we  prefent  him  with  thcTruth 
in  all  its  Light,  he  endeavours  to  elude  its 
Force,  and  to  obfcure  its  Evidence  by  a 
thoufand  Pretences,  Excufcs  and  Sophifms, 
which  he  oppofes  thereto,  that  fo  with 
fome  Colour  he  may  continue  in  his  vicious 


aia 


^  Treatlfe  agalnfi 


Sect.  Bias.  Pcrfuaded  of  this,  \vc  go  on  in  this 
VII.  Dilcourfe  to  take  away  the  Vails  under 
which  Dctraflors  lurk  ^  and  to  force  the 
Walls  where  they  lye  entrenched,  by  an- 
fwering  thcObjeftions  they  bring  inFavour 
of  this  dear  Idol. 

/. 
Some  fay  that  Detraftion  is  very  ufeful 
to  kecpPerfonsto  theirDuty,  becaufe  when 
Jthey  know  their  Conduct  is  decryed  on 
Accoant  of  their  Vices,  they  will  do  their 
ntmoft  to  get  rid  of 'em,  that  fo  they  may 
give  no  Caufe  for  Infamy  and  Difhonour 
which  are  the  Fruits  of  an  irregular  Life  ; 
awd  thus  Detradion,  far  from  being  con- 
trary to  Charity,  is  a  true  Charity. 

To  this  I    anfwer,   i.  That  if  it  were 
Charity  that  makes  any   Man  fpeak   ill  of 
others,  he  wou'd  not  do  it  in  their  Abfence, 
as   is  very  ordinary.      To  them  he  would 
addrcfs  himfelfto  difcover  theirFaults,  that 
lo  they  n>ight  amend  them.    To  them  alore 
I  lay,  wou'd  he  addrcfs  himfclf,  and  wou'd 
acl  after  a  quite  different  Manner  from  what 
he  docs,  to  make  them  perceive  theWrong 
there  is  in  abandoning  thcmielves   to  their 
Pafrions,and  thclnjury  which  they  do  them. 
\\c  wou'd  go  and  converfc  with    them  in 
Private,    and  with  mildntfs    wou'd  lay   all 
thefe  Tilings  open  to  their  View,    and  re- 
prove them  in  a  Chriftian  manner. 

z.  That 


DET'RACriON.  213 

2.  That  this  Way  of  Ading  is  very  op-  Se:- 
polite  to  Charity,  appears  from  hence,  that  2^1 
Charity  covers  all,  even  the  nioft  publick  ^ 
Things,  whereas  Detraftion  diicovers  all 
even  the  moft  fccret  Things.  On  this 
Principle  of  Dctrafting  to  keep  Pcrfons  to 
their  Duty,  we  may  alfo  kill  them  by  our 
own  Authority,  to  hinder  them  from  com- 
mitting any  more  the  Sins  on  Account 
whereof  we  detradlfrom  ^eu)^  which  every 
one  fees  is  the  laft  Abfurdity. 
Befides  thisjl  fay  thatDctraction  is  no  way 
proper  to  correft  the  vicious.  If  it  be  thro' 
Vanity,  Pride  or  Jealoufy  that  you  fpeak 
ill  of 'em,do  they  not  fee  in  you  Examples 
of  Vice,  which  may  icrve  them,  altho' 
without  Reafon,  as  Motives  to  continue 
in  their  own  Vices,  in  their  Ambition,  in* 
their  Self-Love,  &Cc.  Don't  think  that 
they  won't  difcover  what  it  is,  that  makes 
you  tear  them  in  pieces  ?  Do  you  think  to 
make  Petfons  more  piows  and  devout  by 
giving  thcmOseafions  to  hate  you,  to  loatii 
you  and  to  hurt  you  as  you  hurt  them  ? 
Don't  we  every  Day  fee  by  Experience, 
that  they  whofeFaults  liavc  been  oncedii- 
cover'd  and  publiflicd,  far  from  repcntinix, 
do  many  Times  become  more  wicked,  and 
as  a  Recompcnce  for  a  loft  Reputation,  do 
give  themfelves  up  to  all  Sorts  of  criminal 
Pleafarcs ':*  They  no  longer  mind  a  g'xd 
which  they  have  bit,  and  give  thcmiclvcs 

Pa  up 


a  1 4  ^  Trcatife  again !i 

Sect,  -up  publickly  to  their  vicious  Inclinations* 
^'^^'  Many  do  even  pcrfuadc  thcmfclvcs^  thac 
^""^^  there  is  more  Shame  in  repenting,  than  in 
pcrfifting  in  their  Faults.  How  then  can 
you  hope  to  corrcft  one  Vice  by  another, 
that  is,  to  convert  Sinners  by  finning  your 
Iclf  thro'  your  Detractions  ? 

As  by  Violence  and  Periccution  Men 
never  make  true  Converts  and  good  Pro- 
lelyteSjlo  we  never  make  Perfons  the  bet- 
ter by  tearing  their  Reputation.  We  may 
perhaps  engage  'cm  to  hide  their  Crimes 
better,  and  to  lave  appearance  better  :  But 
that  is  all.  Add  to  this,  that  ifDetraftion 
hinders  ibme  Faults,  it  produces  an  infinite 
Number  of  other  Sins,  as  wc  have  Ihewn 
when  we  laid  open  its  Effeds. 

Some  again  objccl  and  fay,  that  by  {hew- 
ing the  Hatcfulnefs  of  Sin  in  thofc  who  go 
on  therein^  we  engage  others  to  be  upor; 
their  Watch  that  they  fail  not  into  thole 
Difordcrs,  which  luined  thofc  whom  we  cite 
as  IZx2n:plcs. 

But  1  anfwcr,  iliat  riicrc  are  many  other 
aiid  more  effectual  Ways  to  n^akcMcn  quit 
Vice.  Can  V  e  not,  if  wc  pieale,  cite  to 
them  the  lorrowiul  Fx'amplc  of  Sinners 
who  have  even  in  this  Woild  born  the Pu- 
nifiiment  of  their  Sins,  and  Nvhofe  Hiftory 
is  contained  in  the  holy  Sciipturr,  which 
prcfcnts  to  our  Eyes  and  as  aHve,  th.fc 
>vhom  it  fpcaks  of?  So  certain  and  un- 
doubted 


D  E  r  R  y^  C  T  10  N. 

doubted  is  it!  Can't  we  lay  open  to  their 
View  all  thofe  great  Motives  which  tlic 
Scripture  prefents  us  withal,  to  make  us 
embrace  Virtue  ? 

'Tis  ftill  further  Objcclcd,  that  they  who 
are  not  as  yet  plunged  in  Vice,  by  fee- 
ing that  the  Wicked  lofc  their  Reputation 
thereby,  are  kept  to  their  Duty  thro'  fear 
of  the  like  Evil. 

I  anfwer,  that  they  who  have  no  other 
Motive  which  hinders  them  from  doing 
Evil,  than  this  Fear  ofMen,  do  even  in  this 
already  commit  Sin,  fince  GOD  requires 
that  it  be  a  Fear  of  difpleafing  him  which 
mull  urge  us  to  Duty.  They  are  true 
Hypocrites  who  do  good  only  thro'  Con- 
lideration  of  the  World.  They  prcfcrve 
their  outlidc,  but  the  infide  is  Evil,  fincc 
were  it  not  thro'  fear  of  what  the  World 
weu'd  fay  or  do,  they  wou'd  make  an  open 
Profeffion  of  Libertinifm  and  Debauchery. 
Moreover,  we  muft  not  imagine,  that  alL 
thofe  who  do  not  fear  GOD  enough  to 
purify  their  Heart,  who  do  not  fiifficlei.tly 
ftand  in  awe  of  that  mighty  GOD,  who  can 
phmge  them  into  miferics  Eternal,  will 
fear  more  the  Evil  which  the  World  can 
do  them  by  taking  away  their  Reputation  ? 
//. 
A  fecond  Objcclion,  or  rather  a  fccond 
Excufe  which  is  bro'c  to  juflily  Detraction, 
cr  to  Icflcn  the  Sin,  is,  tliai  it  vvc  do  not 
r  4  Ipcak 


s,\6  A  frealffc  againji 

Sec^.   fpcak  ill  of  our  Neighbour,  efpecially  when 
^^^^^'     ethers  in  the  lime  Company  do  it,  wc  fhall 
'^'"'^^^'^^  be  looked    upon  as  ridiculous,  dull,  ftupid, 
contradictory,  Men-Haters,  and  Perions  of 
an  ill-contrived  Spirit. 

I  anlwpr  to  this,  Firji^  That  if  it  be  a 
Sin  to  abftain  from  Evil  only  thro' humane 
ConfiderationF,it  is  a  grcaterSin  to  do  Evil 
thro'  fear  of  palling  among  Men  for  a  ftupid 
Blockhead. 

Secondly,  The  Profeffion  of  Chriftians 
obliges  them  to  bear  the  Crofs  ^  to  fuffer 
Shame  and  Contempt  and  all  that  is  vexa- 
tious in  this  World,  when  the  Glory  of 
GOD  requires  it  and  his  Commands  prc- 
jcribc  it  •  fo  that  confcquently  wc  ought 
to  endure  with  Tatience,  yea  with  Joy,  all 
that  Men  can  fay  to  our  Difadvantage  on 
this  Account.  ' 

T'hirdly^  Our  filence  can't  much  hurt  our 
Reputation,  for  it  is  certain,  that  not  only 
pious  Peribns  but  in  general  all  thofe  that 
liave  any  Judgment,  far  from  defpifing,will 
eftccm  us,  and  look  upon  us  as  prudent 
l^erfons,  who  will  not  expole  our  fclvcs  to 
all  the  Vexations  whicla  Detraction  expofcs 
its  Partifans  unto. 

Fourthly^  They  who  do  detract  are  often- 
times Perfons  of  the  leaib  W  it.  The  more 
they  dttra£t,  the  more  they  fliew  their 
Want  of  aFund,  and  that  they  can  produce 
no'j'.^j'  of  thvir  own.     For    where  is  the 

rxcd 


DEf.RJCTlON.  ciy 

T\zt4  of  Wit  to  dctrad  ?  The  moft  ignorant, 
fiUy  und  fooiifh  Fellow  alive,  has  Ability 
enough  to  tell  theFaults  which  others  have 
committed  ?  Is  there  need  of  long  Study, 
and  the  Knowledge  of  Tc^gucs,  to  dctratt? 
Mail  he  be  well  verfcd  in  all  Sorts  of  Li- 
terature whatever,  to  backbite  ?  If  there  bc 
need  of  Wit  to  rail  agreeably,  as  tliey 
fay,  it  were  better  to  be  without  that 
Wit,  inafmuch  as  this  railing  and  deriding 
Wit  comes  only  from  the  Devil.  Let  us 
know,  That  altho'  we  cou'd  fpeak  as  the 
nioft  Learned  and  Eloquent  among  Men, 
yea  asAngels,yet  we  are  nothing  if  we  have 
not  Charity,  according  to  S.  Paul.  iCor,i3,i< 

You  fay  that  if  you  don't  detract  with 
Detractors,  you  pafsfor  ridiculous  Perfons  • 
but  they  might  as  well  call  all  thofe  ridicu- 
lous, w-lio  read  G  O  D  '  s  Word  and  go  to 
Church'  for  Inftruftijn  '  Is  it  then  more 
ridiculous  to  profit  by  Exhortations,than  to 
read  and  hear  them  ?  Verily  they  are  niorc 
ridiculous  themfclves,  who  for  this  treat 
others  as  ridiculous.  You  fay,  you  Ihall 
pafs  for  Men-Haters  and  Perfons  of  an  ill- 
contrived  Spirit.  But  pra}^,  who  is  a  AJi- 
fanthrapoSj  if  it  be  not  a  Man  wlio  hates 
Society  and  Men-  (  which  is  the  Etymo- 
logy of  the  Word  )  and  who  hates  Mon 
more  than  thofe  who  backbite  cm  ?  Let 
Men  call  you  Perfons  of  an  ill- contrived 
Spirit  :  but  who  has  an  ill- turned  Spirit,  if 


a  1 8  ji  T'reatifc  againd 

Sect,    he  who  turns  his  towards  Evil  ScDetraftlon* 

^ywjv  has  not  ? 

^^'^^'^'^  Let  Men  call  youcontrtdidlory  ^  but  who 
is  more  fo  than  a  Detractor,  who  contra-« 
dids  his  neighbour'sBenefit ;  who  fpeaks  ill 
of  him,  in  Oppofition  to  thofe  who  fpeak 
well  of  him,  and  who  repeatsMen's  Actions 
and  blames  them  in  their  Abfence  ? 

Suppofe  you  fliould  pafs  for  an  Hypo- 
crite ;  had  you  not  better  pafs  for  fuch  a 
one  unjuftly  and  among  unrighteous  Pcr- 
fons,  than  to  pafs  for  a  Detrador  juftly  ? 
Let  us  endeavour  to  do  w^hat  GOD  orders 
us,  and  afterward  let  us  not  care  for  what 
Men  may  fay  of  us.  This  is  thcAnfvver  I 
wou'd  make  to  thofe  who  may  reply,that 
when  we  give  Occalion  to  others  to  eftecm 
us  Hypocrites,  we  are  Caufes  gf  their  ralh 
Judgments  and  theii  Lyes.  It  is  true,that 
as  far  as  it  lyes  in  our  Power,  wx  ought  not 
to  give  caule  hereof,  but  fiill  we  mull  not 
Sin  to  pleafc  them  ;  befides  that  in  this 
Cafe,  they  who  do  not  detradi  are  but  very 
innocent  Caufes  of  the  ill  Judgment  of  a- 
nother. 

Laftly,  If  for  fear  of  giving  Occafion  to 
the  Judgments  of  others,  wc  mull  ;ilways 
Study  to  pleafc  them,  wc  fhould  be  very 
milerablc  by  rcafon  of  the  Pains  wc  muit 
put  our  felves  to,  and  becaufe  of  the  utter 
iniponibility  of  ever  attaining  thereto  : 
For  it  is  utterlv  imnofliblc  to  pleafc  all  the 
World.  '  ^  '  This 


DETRACriON.  219 

This  laft  Objeulion   was  grounded  upon   Sect. 
cur  fear  of  the   Judgments  of   Men  j    the      ^'^^^^• 
next  is  grounded  upon  their  Example    and  ^■^'''^'^^' 
Authority. 

Some  fay,  'tis  very  hard  not  to  imitate 
what  we  fee  pradifed  every  Day  ;  and  that 
we  muft  allow  fomething  for  Ulc  &  Cul- 
tom  and  other  Things  of  that  Nature. 

'Tis  aftonifhing   that    Chriftians  fliould 
talk  at  this  Rate.  What  then,  do  not  they 
who  bring  thefe  Things  for  an  Excufe,  ac- 
cufe  themfelves  of  infringing  on   GOD's 
Commands,  which  fo  frequently  forbids  us 
to  follow  a  Multitude   to  do  E'vil^  or  to  Rem.  n: 
conform  our  /elves  to  this  prefent  evil 
mrld.ox  to  love  the  mr  Id  ?  Can  any  one  ^  5°^"  •' 
be  ignorantj  that  we  are  not  to  judge  ac- 
cording to  that  wicked  Law^but  according 
to  the  Laws  of  GOD's  Word,whofe  Max- 
ims ought  to  be  theRules  of  all  others,  and 
to  be  preferred  before  them  ?  If  we  ought 
to  follow   Cuftom  in    the  Matter  of  De- 
tra(Sion,    then  we  ought   alfo  to  be  Swear- 
ers,  Perfidious,   Impure  ;    in    a  Word    we 
ought  to  hav^e  all  other  Vices  which  reign 
in  the  World,  as   well  as  Dctraftion  ;  and 
even  all  thofe  which  arc  quite  oppofite  to 
each  other,  as  Avarice  and  Prodigality,  be- 
caufe  we  fee  thefe  Vices  bear  an  equal  iway 

in  the  World. 

13o 


420  A  freatife  againji 

Sect.        Be  not  miftaken,  the  generality  of  a  Sin 
^^J^J][^  does  never  excule  it.    They  Ihan't  fuffcr  a 
^"^"^yy^  whit  the  lefs  in  Hell  for  having  many  Com- 
panions in  Milery  •    alfo  on  Earth  we  do 
notfm  a  grain  the  Icis  for  being  with  a  great 
Number  of  Sinners. 

By  Virtue  of  what,may  we  difpenfe  with 
Duty  thro'  Cuftom  ?  Is  it  a  Rule  it  felf  ? 
Has  Cuftom  any  right  to  publifli  Men's 
Sins  ?  And  if  it  has  not,  How  can  it  give 
Detraftors  a  Right  which  it  never  had  it 
Digef.  felf  ?  l^emo  ad  alium  tratisferre  pteji 
Ai"c.j*-^/^^j  jtfc^is  quam  hahet  ipfe. 

On  the  contrary,  It  is  the  Number  and 
Multitude  ofSinners  which  more  provokes 
GOD.  Becaufe  all  the  City  oi  Sodom  \\2iS 
plunged  in  Wickednefs,  except  the  Family 
oiLoty  and  becaufe  Ten  righteous  Perfons, 
were  not  found  in  this  abominable  Place, 
therefore  GOD  was  obliged  to  reduce  it  to 
Allies,  in  a  Way  as  contrary  to  Nature  as 
their  Sins  were.  It  is  not  with  GOD  as 
with  Men.  A  Prince  is  many  Times  con- 
ftrained  to  grant  a  geiieiai  Pardon  to  a 
whole  People  which  rofc  up  againft  him, 
becaufe  he  is  not  powerful  enough  to  re- 
duce 'em  to  Obedience  by  force  of  Arms, 
or  becaufe  otherwife  he  would  dcftroy  his 
Dominions  and  fee  himfclf  a  King  v^ith- 
oat  Subjects.  But  GOD  has  more  thah 
Power  enough  to  CKtirpatc  his  rebellious 
Creatures,  and  in  their  Itcad  to   laifc  hira- 

fclf 


DEfRjlcriON. 


Zit 


felf  Children  from  the  very  Stones  in  the  Sect; 
Street,  MaUh.  3.  ^.  VJir. 

St.  PeUr  followed  the  Multitude  whcn^'*'^*^'''^ 
he  fuffer'd  the  Remains  of  the  ceremonial 
Law  of  Mojes^  to  abide  in  Chriftianity. 
But  did  this  hinder  St.  Paul  from  reprov- 
ing him  to  his  Face  and  with  warmth  ?  and 
yet  there  was  only  Imprudence  in  thcCon- 
dud  of  the  Apoftlc  PeUr.  How  then  can 
Uih  &  Cuftom  excufe  thofe  in  whom  wc 
meet  with  a  deep  Malignity  ? 

I  wou*d  now  ask  Chriftians,  If  they  were 
among  the  American  UoldXcis^  who  wor- 
Ihip  and  invoke  the  Devil,  Whether  they 
wou'd  do  the  fame  thing,  efpecially  ifthey 
were  not  forced  to  it  ?  Doubtlefs,  No,  or 
clfe  they  would  ceafe  to  beChriftians.  The 
Number  audMultitude  of  thofe  whom  they 
faw  worftiipping  the  Devil,  would  net  ex- 
cufe them.  So,  tho'  in  ^merka^  Europe^ 
and  in  other  Parts  of  the  World,  there  are  ^^j^ 
thofe  who  follow  the  DoBrhies  of  Devils  '"'**^' 
with  regard  to  Detraftion,  and  who  pay 
incenfe  to  this  Idol  ;  yet  for  all  this,  they 
who  imitate  them  are  not  the  lefs  blamea- 
ble.  On  the  contrary,  The  more  Vice  rules, 
the  more  we  ought  to  oppofe  it.  The 
more  a  Torrent  fwell sand  rages,  the  more 
hafty  ought  we  to  be  in  railing  Dykes  to 
flop  its  Waves.  Far  from  leading  a  Per- 
fon  on  by  our  wicked  Exajnple,  wc  ought 
ftrongly  to  withftand  thofe  of  others. 

""  Here 


ft  a  2  A  "freatife  agamji 

Sect.  Here  you  will  fay,  What  can  a  few  Ex- 
VIII.  amplesdo  againll  an  almoft  uniVerfalCor- 
^•^^^^^^^  ruption  ?  I  anfwer,  Firft,  This  Corruption 
wou'd  not  be  fo  univeifil,  if  Men  followed 
my  Advice.  Still  further,  altho' our  good 
Examples  do  not  extend  very  far,  yet  they 
willbeof  ufe  to  thofc  who  know  us.  They 
will  ftrengthen  and  comfoit  good  Perfons, 
and  many  Times  will  put  Detradors  to 
iilcnce.  Believe  me,  Vice  is  cowardly  ; 
it  triumphs  only  when  it  finds  thofe  that 
favour  ir  •  but  it  dares  not  appear  before 
Virtue,  to  which  it  ever  docs  Homage : 
Suppofe  even  that  yourVirtue  does  no  good 
to  others,  yet  it  will  at  Icaft  ferve  your 
felves,   by  helping  your  Salvatior, 

Men  mull,  fay  fome,  follow  the  Stream. 
I  fay,Let  them  follow  theCroud :  Let  them 
enter  in  at  the  wideGate,  and  at  the  End  of 
theirCarrier,attheEndoftheirJourney,they 
will  find  themfel ves  i  n  the Abyfs,  theLake  of 
FireandBrimftone.  Sinceyouchufetopleafe 
theDevil2<:  wicked Men,rather  thanGOD, 
you  Ihall  go  away  with  thofe  whom  you 
loved  to  pleafe.  Don't  flatter  your  felves, 
that  you  can  ferve  GOD  and  the  World 
M»t.6. 24-  too.  A^^  Man  can  [ewe  tixio  Majlers^  e- 
fpecially  Maflers  fo  opposite  and  different 
as  thefe  arc. 

IV, 
Some  objeft  and  fay,  That  if  we  mayn't 
dctrad,    we  fliall  have   nothing  to  fay   in 

Company 


DUfRACTIOlS!.  aii 

Company,  and  fhall  be  obliged  to  talk  of  S^ct. 
the  Weather,  and  luch  trifling  things,  which  ^X!^ 
would  fpoil  all  the  agrceablcnefs  of  Con- 
verfatioM.  I  anfwcr,  'Tis  a  great  Error  to 
think  we  fhall  have  nothing  to  talk  of,  for 
in  Religion,  in  humane  Learning,  and  in 
civil  Affairs,  there  are  an  infinite  Number 
of  Things,  that  may  be  talked  of  to  E- 
dification,  or  at  leaft  without  Scandal. 

But  after  all,  it  is  better  to  talk  of  the 
Weather,  than  of  things  which  may  hurt 
both  our  felves  and  our  Neighbours.  Still 
further.  Detractors  are  for  the  moll  part 
great  Talkers  about  nothing,  and  difcourfe 
only  of  Trifles,  and  are  fo  much  theworfe 
Authors,  inafmuch  as  what  they  produce 
is  not  from  their  own  Stock. 

Moreover,  This  Excufe  is  only  a  Pre- 
tence to  cover  a  Man's  Malignity,  and  the 
true  Principle  he  ads  from.  And  indeed, 
were  it  only  to  upholdConverfation,wou'd 
BotDetraftors  be  content  to  fpeak  of  Faults, 
without  naming  and  fhewing  the  Pcrlbns 
in  whom  they  are  found  ? 

In  fine.  If  you  arc  induced  to  detract  by 
the  Company  of  Detractors,  who  turn  all 
the  Difcourfe  this  way,  you  mull  avoid 
them  ;  and  if  you  are  with  virtuous  Pcrfons, 
you  may  fpeak  of  Subjeds  proper  for  Edi- 
fication and  againft  Detraftion  it  fclf. 

Ali  the  agreeablenefsandpleafure  ofCon- 
Verfation,   fay  fome,   isfpoiled  by  rcfrain- 


>i  24  \4  Treatife  agawji 

Sect,     ing  Raillery  &  Detraftion.     I  arifwer^that 
yj^^i.  this  Pleallirc   is  by  no  means  clTcntial    to 
■^^^^^^  Converlation,  fincc  it  may  have  much  more 
agreable  Plcalur^s,   and  that  even    Pcrions 
who  have  any  GoQdnels  at  all,  do  find  no 
Plcafure  in  Detradion.  I  add.  That  a  Man 
has  incomparably  more  Plealurein  the  Sen- 
timent of  his  own  Innocence,  than   in  the 
Enjoyment  of  this  brutifh  Paftime.     The 
P.emorles   which    Detractors    feel   for  the 
GommiiTion  of  this  Sin,    and  the  Sorrows 
v.hich  lay  hold    of  them    in  the  Hour  of 
Dcdth,and  their  eternal  Damnation,  if  they 
do  not   feel  the  Sorrows  of  a  Repentance 
whiclimay  appeafeGOD,makethemknow, 
that  all  thele  fliort  Plcalbres  which  they 
have  taken  in  Raillery,   are  like  the  Book 
which  the  Prophet  Ezekiel  fwallowed,that 
was/u?^^/-  in  bis  Mouthy  but  ^ithtnJtiU 
of  Curfes^    fVoes  ^  Mijeries  :    Not  to 
Freic.t  10.  niention  here    the  Enmities  6C   Difgracea 
from  Men,  which  they  meet  withal. 

K 
Some  fay,  that  we  fliould  lofc  theCom- 
pany  of  many  Perfons  who  oblige  us  only, 
becaulc  we  willingly  hear  theirDetradions, 
or  divert  them  with  ours. 

But  what  matters  it  in  the  End,  if  we 
do  lole  tlic  Company  of  thole  who  are  not 
cur  true  Friends,  Iceing  'tis  only  a  criminal 
Complailance  we  have  for  them jthat  makes 
them  clcAVctQ  ui^   What  matters  it   to 

iQlc 


lofe  the  Company  of  thofe  whom  we  muft     Sect. 
ioon  forfake,  if  th^y  don't  forfake  us  firft  ?     ^^^^• 
What  Good  ftiall  w^  get  by  their  Society,  ^'''^'^^ 
if  it  draws  on  us  the  Hati^ed  of  thofe  whom 
they  and  we  fpeafc  ilj  ot^ 

.  Some  jiHagine  to  fay  much  in  favour  of 
Detraftion^  by  alledging  that  ve  have  in 
the  Bible  many  Examples  of  piou?  Pcrfons 
who  have  detradcd.  Without  cmring  at 
prefent  into  an  Examination  of  cac'iv  Paf- 
iage  in  particular  that  may  be  bro't  to  jrovc 
their  Affcrtipn,  we  fiiall  only  remark  in 
genera],  i.  That  the  greateft  Part  of  tl.oft 
whom  the  holyScripture  Ipeaks  ill  cf,werc 
dead,  and  fo  to  detrad  from  them  was  qo 
Sin.  2.  That  David  and  other  holy  Per- 
fons  were  infpired  by  the  Lord,  who  re- 
vealed to  them,  that  the  Heart  of  thcfc 
whom  they  fpake  ill  of,  was  never  to  be 
converted  -and  that  they  detracted  atGOD's 
Command^  whereas  we  have  no  fuch  In- 
fpirations.  What  fufficiently  Ihcws,  tliat 
it  was  by  cxprefs  Orders  from  this  great 
Matter,  which  Orders  we  cannot  apply  to 
us,  is  this,  that  they  themfelves  condemn 
Detraftioa  3-.  That  they  were  not  with- 
out Sin  in  their  Adions,  and  that  if  there 
ht  ariy  particular  Evil  in  theirCondud,  we 
ought  not  to  imkate  it.  4.  That  they  did 
thui  many  Times,- for  their  oWnVindication 
^  kt  the  Good  of  the  Church.  As  it  is 
Q^  certain^ 


116  A  freatife  againjl 

SficT.  certain,  that  theDifciplcs  of  our  Lord^who 
^^^^'  in  their  Writings  have  fet  forth  their  own 
^•'^"^'^^  Defects  or  thofe  ofoth^rs,  without  any  evil 
Ends  in  view,  and  without  ading  from  bad 
Principles,  have  ^:ven  great  Proofs  of  their 
Sincerity,  in  tNt  they  did  notfparc  thcm- 
felves,  nor  t^e  chief  Doftors  of  the  Reli- 
gion they  fcad  embraced  ;  and  by  this  Sin- 
cerity, agreat  Proof  of  the  Truth  of  that 
Religiai*  In  fine,  If  they  did  detraft,  it 
was  oi:  Occalions  whereDetraction  was  law- 
ful, and  in  Cafes  fet  forth  in  the  preceding 
Sedbn.  In  vain  one  makes  ule  of  the 
Authority  of  the  Scripture  for  Detraftion, 
fince  it  is  condemned  fo  ftrongly  by  it. 

riL 

Some  will  fay,  That  if  we  don't  detrad, 
when  we  hear  a  Man's  Faults  told  of,  we 
fhall  pafs  for  fuch  as  favour  the  Faults.  I 
anfwer.  That  this  is  a  groundlefs  Fear,fince 
he  who  then  fays  nothing,is  as  much  on  the 
fide  of  thofe  who  blame,  as  of  thofe  who 
are  blamed  :  For  fometimes  he  who  is  not 
jdu'iir'  ^S^'"^^  ^h  *s  for  us,  as  fometimes  he  who 
is  not  for  us  is  againft  us.  I  add,  That 
wc  ought,  as  farasrealbnably  may  be,  not 
only  be  filent,  but  to  take  the  Part  of  the 
Abfcnt  and  leave  others  raflily  to  judge 
what  they  pleafc. 

nil. 

Some  fu%   Is  it  not  known  that  every 
one  has  his  Failings,   and  what  matters   it 

then 


DEtRj4CTlON.  ^^y 

then  fliould  we  reveal  on  this  Subjeft  what   Sect. 
no  Perfoncanbc  ignorant  of  <"  Vlll. 

I  confefs  that  all  Men  have  their  Faults, 
and  that  all  the  World  is  agreed  in  this  ^ 
But  this  large  and  general  Knowledge  which 
we  have  of  other  Men's  Faults,  docs  no 
Man  any  harm,  becaufe  we  dgn't  know 
what  are  his  particular  Failings.  And  yet 
it  is  thofe  particular  Faults  which  deftroy  a 
Perfon's  Credit.  It  docs  not  hurt  any  Per- 
fon  to  know  that  he  is  a  Man,  altho'  wc 
know  that  there  are  always  Faults  6C  Im- 
perfedions  attached  to  the  humane  Nature 
here  below  ;  But  it  will  hurt  any  one  to 
know  that  he  has  committed  a  Sin  which 
Diflionours  him,  that  he  has  onfome  Occa- 
Iions  been  imprudent, that  he  hasfometimes 
a(3:edwith  to  much  Warmth,  and  fo  of  the 
relt.  This  is  whatDetraclion  difcgvers  and 
whereby  it  does  more  hurt,  than  a  general 
and  confuled  Knowledge,  Befides  this,  wc 
know  that  there  are  many  Degrees  in  this 
Frailty  and  this  Corruption  :  We  may  think 
fuch  a  Man  is  lefs  vicious  than  others ;  But 
Detraftion  which  ftiews  the  contrary,  does 
malicioufly  take  away  this  good,  or  rather, 
lefs  difadvantageous  Opinion  we  had  of  fuch 
or  fuch  Perfon. 

IX. 

Some  willfay,  Is  it  not  lawful  to  tell  the 
Truth  and  confequcntly  to  detraft,  fince  in 
Detraction  we  tell  the  pure  Truth  ? 


12 


A  Treatife  againfi 


Sect.        Tis    true,  our   Thoughts    and    Words 
^^^^-  Ihould  agree,  this  iseffential  to  Truth,  but 

^-^^^^^  we  fhoald  not  tell  all  that  we  think,  or  all 
that  we  know.     We  ought  not  lye,  but  wc 

V  ought  to  be   filent   as    to  certain    Truths. 

Who  will  dare  to  fay,  that  it  is  lawful  to 
reveal  a  Secret  trufted  to  us,  and  which 
wou*d  be  hurtful  toa  Perfon,  under  pretence 
that  what  we  reveal  is  true  ? 

Neverthelefs,  in  molt  Occafions  of  Life, 
the  Defefts  of  our  Neighbours  ought  to  be 
as  a  Secret  which  God  himfelf  requires  us 
to  keep.  In  a  Word,  Detraftion  is  a  Truth 
which  we  ought  not  to  reveal,  either  in  the 

Mattii.  10.  Ear  or  on  the  Houfe  To^. 

Some  will  fay,  That  if  we  do  not  pub- 
lifh  the  dilhonefty  or  ill  Pradice  of  a  Per- 
fon, all  the  World  will  be  millaken  in  him, 
and  truft  their  Interefts  with  him,  if  Peo- 
ple are  not  told  of  the  Evils  he  may  do 
them.  So  that  it  is  for  the  publick  Profit, 
that  the  wicked  and  vicious  Ihould  be  well 
known  and  defcribed. 

This  many  will  fay  with  Warmth,  and 
a  fteming  Zeal,  as  if  it  were  Love  for  the 
Publick  which  made  'em  bring  this  Ob- 
jcQion  and  what  it  includes.  But  for  An- 
fwer,  I  demand  who  has  given  any  Man  a 
particular  Right  and  Authority  thus  pub- 
iickly  to  dctamc  any  one's  Reputation. 
All  the  World  own,  that  it  belongs  only 

to 


DETRACTION.  n^ 

to  Magiftrates  thu?  to  tarnifh  a  Man*s  Re-  Sect. 
putation  on  Account  of  his  Crimes,  and  ^'^^^* 
this  by  Sentences,  Arrefts  andPunifhments.^'^'^'^^"^ 
^Tis  to  publick  Pcrfons  whom  the  Provi- 
dence of  GOD  has  raifed  in  Dignity,  that 
thefe  Judgments  and  thefe  laft  defamatory 
Sentences  belong.  As  they  have  in  their 
oivn  hands  the  Authority  neceflary  for  this, 
they  have  alfo  ordinarily  the  Knowledge, 
the  Prudence  and  the  Means  neccfTary  to 
make  and  to  execute  their  Arreft  ^  things 
whereof  the  greateft  Part,  and  commonly 
all  thefe  Qualities,  are  wanting  in  othets. 
What  Service  then  can  a  Man  pretend  to 
do  the  Publick,  when  he  adb  againft  pub- 
lick  Perfons,  by  ufurping  theii  Authority  ? 
Secondly^  If  what  we  publifh  is  of  fo 
great  Concern  to  Society,  Why  don't  we 
tell  it  to  the  Magiftrate,  and  let  them  pu- 
niJDh  the  Wicked  for  their  evil  Anions  ? 

Thirdly^  Let  us  examine,  Whether  it  be 
I^ove  for  the  Publick  which  makes  us 
Ipeak  fo  openly  of  a  Man's  Crimes.  Cer- 
tainly if  we  confider  what  we  arc  doing, 
we  fhall  often  find  that  it  arilcs  only  irom 
a  Spirit  of  private  Revenge.  If  we  have 
injured  a  Perfon,  or  if  we  have  not,  but  he 
imagines  we  have  ;  Ihallwcofthis  private 
Affair  go  and  make  a  publick  one  ^  Or  bc- 
caufe  we  fancy  that  we  have  been  ott'cndcd, 
mud  we  pretend  that  all  thcPublickfiiouKi 
take  Part  in  this  Offence  ?  'Tis  thus  wc 
n    ^  wouM 


a3o  ji  freatife  againjl 

Sect,  wou'd  have  our  fclves  talked  of  andbecoine 
^^^^-  confiderablc.  What  is  there  more  unjuft 
^  '  or  more  extravagant  than  this  ? 

Are  we  fuch  pubHck  Perfons,  that  the 
PubHck  mult  have  fuch  a  Ihare  therein  ? 
This  is  the  common  Pretence  of  Princes, 
and  many  times  of  private  Perfons,  to  get 
the  PubHck  intereiled  in  their  own  par- 
ticular Quarrels. 

If  we  look  further,  We  Ihall  find  that 
we  make  ufe  of  the  fpecious  Pretence  of 
Love  for  the  Publick,  as  a  Covering  for 
Jealoufy,  Sell-Love  and  Covetoufnefs.  If 
on  a  thoufand  other  Occafions,  we  do  no- 
thing at  all  for  this  Publick  we  make  fuch 
a  noife  about  •  if  we  remain  unprofitable 
to  our  Country,  how  can  we  think  that  it 
is  the  publick  Good  we  wiih  and  {tQii  af- 
ter on  this  Occafion  ?  On  a  thoufand  Oc- 
cafions we  might  do  the  Publick  ^Society, 
much  more  ggod  by  concealing  the  Perfons, 
than  by  difcovering  them  by  their  Faults, 
What  Evil  truly  can  a  Pcrfon  do,  whom 
we  are  ignorant  of(iC  with  whom  confcquent- 
ly  we  have  noCommcrce  ?  Whereas  Exam- 
ple and  tlic  Contagion  of  a  Crime  are  al- 
ways dangerous  Things.  Let  us  then  en- 
tirely banilli  the  Memory  thereof.  This 
is  the  Way  to  puniih  Criminals  and  to  do 
fcrvice  to  the  Publick,  to  bury  in  Forget- 
fiilncfs  the  Sins  with  the  Sinners. 

In 


DEfRACflON.  :i3i 

In  fine,  Let  us  imitate  the  Example  of 
our  blefled  Saviour  who  fcnt  away  the 
adulterous  Woman  without  jadging  her, 
when  he  had  learnt  that  noneof  her  Judges 
had  condemned  her.  Thus  when  Sinners 
have  received  no  Blot  in  their  Reputation 
from  the  Magiftratc  or  the  Church,  we 
mull  fay,  Since  no  Man  has  condemned 
them^  neither  do  I  condemn  them. 

It  mull  be  remembrcd,  that  what  I  here 
fay  mull  be  in  Subordination  to  the  Cafes 
taken  notice  of  before,  in  which  it  is  fome- 
times  lawful  todifcover  theFaults  of  others, 
and  what  I  have  here  faid  does  not  con- 
tradift  that,  becaufe  in  the  preceeding 
Seftion  I  fuppofe  that  they  were  publick 
Errors  which  were  publickly  to  be  refu- 
ted^  whereas  here  the  Cafe  is  differentv 
XL 

Is  It  not  lawful,  lay  fome,  to  talk  of 
Crimes  that  are  pubii(hedabroad,and  which 
the  greateft  Part  of  the  World  know  i^ 
When  aPerfon  has  already  loft  his  Honour, 
what  hurt  will  it  be  to  him  to  tell  how  he 
loft  it  ? 

I  demand,  firft,  what  they  mean  by  thcle 
Faults,  which  are  known  abroad.  If  they 
mean  thofe  which  are  difcoverM  and  piin- 
ifhed  by  the  Magiftracy,doubtlcfs  it  is  law- 
ful to  fpeak  of  them.  They  have  a  Ri2,ht 
to  expofe  them  to  the  View  of  all  the 
World,  and  truly  they  io  it,  that  fo  by  the 
Q^j  Fxample 


i  3  i  -^  freatiji  againji 

Sect.     Example  ofChaftifement,  others  may  be- 
VIII.     \^iiz  how  they  violate  the  Laws.     They 
^-^"""^^^  punifh  Criminals  publickly,  that  we   may 
know  and  fpeakof  them,  thereby  thePeace 
of  a  Society  is  prefervcd  •   In  fine,  none  of 
thefe  Things  which    hinder    Detiaflion  in 
other  Circun:fl:arces,  dcpfimi^  it  in  this. 
But  if  by  pLibiick    binSj '  rhcy    mean  thofc 
which  are  known  only  to  many    Perfons 
in  a  City,  ?nd  abont  which  the  Magiftratc 
has  judged  nothing,  I  f::y  \Ve  Ought  not  to 
fpeak  of  them,  and  that  then  >ve  ought  to 
remember  the  general   Precept  againft  De- 
tradion.     If  a  Man  lias   loft  his  Honour, 
was  it  not  by  I>eti action,   and  why   then 
fhould  we  follow  a  way  which  ha*  already 
been  fo  hqrtfal  to  him  ?  And  perhaps  he  has 
not  loft  it  to  fucli  a  Degree,  as  that  where- 
to we  do  expoic  him.     If  a  Man  fay;?,  that 
it  is  needlefs  to  hide  a  Fault   which   many 
Perfons  know  already  :    I  anfwcr  by   this 
'Dilemma  ^  cither  they  to  whom  you  fpeak 
of  it,  do  already  know  it,  or  they  do    not. 
If  they  do  know  it,  then  'tis  needlefs   for 
you  to  tell  what  they  know  already.  Ifthey 
do  not  know  ir,  then  you  injure  the  inter- 
efted  Pcrfon,  by  making  known  his  Faults 
to  Perfons   who  had   not   been  informed 
thereof.   ' 

XU 
But,    fay  fo-iic,' Charity     is    not  blind. 
What  do  they    menn   by    this?    if  they 

mean 


DETRACTION. 


:>:> 


piean  that  Charity  won't  hinder  a  Man  from  Sect. 
feeing  the  Faults  of  others,  I    agree    to   it,     ^^*''- 
but  if  they  mean  that  Charity  may  publiih  ^'^^^^ 
Faults,  which  it  fees  ;  I  deny  it,  otherwilb 
what  we  call  Charity  wou'd  be    no    more 
Charity.     On  the   Occafion  we   mention, 
Charity  changes  as  I  may  fay,  its  Office,  cr 
rather  this  fame  VirtQe  makes  ufe  of  quite 
different  Forms  from  what  it    has  on  other 
Occafions,  Commonly  one  of  its  Properties 
is  to  enlighten  and   inftrud  the'Ignorant  ; 
here  on  the  contrary  it  hides  the    Vices    of 
another  from  thofe  who  are  ignorant  of  *cm. 
In  a  word,  if  it  is  not  blind,I  fay  in  ourSub- 
jeft  it  is  mute  J  It  is  not  deaf,  not  to  hear 
what  is  faid,  but  it  isdumbnottodivulge  it. 
XI I L 
Son^e  fay,  'Tis   impoiTibIc  to  help  ot- 
tering a  fine,   witty    Expreffion,  a    fiiarp 
Repartee  againft  a    Perfon  when  it  comes 
into  our  Mind. 

'  I  reply,  That  in  reality  all  this  pretend- 
ed impoffibility  is '  purely  imaginary,  and 
confequently  unable  to  juitify  us  be- 
fore GOD,  or  any  ways  help  thc^Caufc 
of  Detraftion.  There  is  noMan,  but  wou'd 
abftain  therefrom,  were  he  fire  that  his 
Tongue  fhould  be  bored  every  Time  he 
Dctraded.  Any  one  thro'  fear  of  this  Pu- 
nifhment  wouM  refrain  immediately:  Why 
then  don't  we  refrain  thro'  fear  of  far  great- 
er  and  more   durable  Pains   in  the  other 

World, 


234  -^  freatife  againii 

Sect.  World,  if  we  can't  be  perfuaded  thereto 
VIII.  thro'  Love  to  GOD  and  thro'  noble  Prin- 
^•^'^"'^^^'^  ciples  ?  If  it  be  impoflible  to  refrain  De- 
tradion,  it  willbe  far  more  impoffible  to 
endure  eternal  pains  :  What  wou'd  you  do 
if  you  were  obliged  to  fufFer  ten  Thoufand 
Torments,  and  end  your  Life  in  Martyr- 
dom, for  GOD's  Glory  ?  Neverthelefs  you 
ought  to  be  always  ready  to  be  facrificed 
for  him  when  his  Law  and  his  Glory  require 
it,  and  you  ought  rather  to  fuffer  Death, 
than  to  break  the  leaft  of  his  Commands ; 
and  to  Cn  againft  the  Light  of  your  own 
Confcience  :  This  is  certain  from  Scripture 
and  by  the  Pradice  of  many  Millions  of 
Chriftians.  How  then  could  you  do  this, 
if  you  have  not  Power  enough  over  your 
felf  to  keep  your  Tongue  ?  Wou'd  that  be 
backward  to  denyJefusChrift,  after  having 
been  fo  adive  and  ready  to  infult  his  Mem- 
bers ? 

But  if  it  feem  impoffible  to  refrain  De- 
tracting at  our  neighbour's  Coft,  there  ap- 
pears in  fome  Pcrfons  a  ftill  greater  impol- 
fibility,  not  to  dctiad  from  thofe  who  had 
before  Ipokcn  ill  of  them.  I  don't  here 
fpeak  of  thofc  moderate Juftifications  which 
are  lawful,  but  of  thofe  Recriminations, 
which  properly  do  not  jultify,  but  only 
ihevv  that  he  who  firil  Detracted  has  at  Icalt 
as  many  Defcds  as  thofe  of  whom  he  fpakc 
ill,  which  fcrve  only  to  charge  others  with 

more 


DETRACTION.  27,^ 

more  Faults,    without  clearing  our  fclvcs  S^ct. 
of  thofc  which  hare  been  caft  on  our  Con-      ^*^^- 
duft.     Whatj  fay  fome,  won't  it  be  lawful 
for  me  to  detract   from  thofe  who  fiilt  of 
all,  and  without  my  giving  them  any  Sub- 
jeft  therefor,  have  blafted  Riy  Reputation  ! 
Thus  paffionate,  hafty,  revengeful  Pcrfons 
talk.     Bat  true  Chriftians  will  reply,  that 
we  ought  not  to  detrad  from  a  Dctradlor, 
for  thereby  we  Ihall  become  guilty  of  what 
we  blame  in  others.      Private  Revenge  is  R'^n^.u.i^ 
as  much    forbidden,  as  pardon  of  Offences 
is  required  by  GOD,  who  protefts  that  he 
will  not  Pardon  our  Offences  unlels  we  for- 
give others  the  Wrongs  they  have  done  us, 
which  Judgment  we  fubfcribe  to  as   often 
as  we  repeat  the  Prayer  which  the  Saviour 
of  the  World  taught    his   Difciples,    and 
which  he  has  commanded  us  to  repeat.  Say 
not  then,  Such  a  Man  has  offended  me  not 
only  once  but  manyTimes&:  many  ways  ; 
For  the  written  Word  of  GOD  theGofpel, 
yea  the  eternal  Word,  the  Son  of  G  O  D,  Matth.  ii. 
requires  us  to  pardon  not  only  feven  Times  =-• 
but    Seventy    Times    fevcH,     and    when 
this  Number  fhall  be  accompliflied,  if  you 
return   and  confult   this  Word  it  will  tell 
you  again,  Pardon  him  flijl  fcvcnty  Times 
ieven  who  is  yourEnemy  •  and  again  mul- 
tiply this  Number  by  fomany  fevens.  Can 
any  one  be  ignorant  that  our  Lord  by  his 
Example   and  by  his  Precepts,   commands  j.jVc  ^.z, 

us 


2^6  A  frcatije  again (i 

Sect,  us  to  blcfs  them  that  curfe  us,  far  from 
iJlli^  being  revenged  on  them  ?  An  unhappy 
^^^  Battle  that,  in  which  wc  repel  Detraftions 
byDetraaions !  Tis  with  this  as  withDuels, 
whetlKr  the  Engagers  conquer  or  be  con- 
quered, 'tis  ftill  fatal  to  them.  If  we  fall 
under,  the  remainder  of  our  own  Honour 
and  Credit  is  loft  ;  and  if  we  have  the  up- 
per hand,  that  of  our  Neighbour  is  ruin'd. 
Thefe  two  Extremities  are  fatal  and  there 
is  no  Medium.  Still  further,  Suppofe  we 
Ihould  obtain  our  End,  even  to  ruin  our 
Neighbour's  Credit,  yet  we  fliall  deftroy 
our  own  with  his.  Not  to  mention  here 
the  infernal  Damnation,  which  Revenge 
and  Detraction  fhall  one  Day  receive  as  the 
Reward  of  their  Viftory,  nothing  expoies 
more  to  the  Contempt  of  Men  than  this 
Sort  of  Revenge,  which  is  really  altogether 
ridiculous.  Is  not  this  a  fine  way  indeed 
to  juftify  our  felves,  to  go  and  barely  (hew 
the  WeaknefTes  of  our  Acc^fers,  without 
producing  any  Thing  for  our  owp  Inno- 
cence !  To  retort  an  Argumei;t  is  not  tlic 
way  to  Anfwer  it.  Is  there  any  Thing 
more  proper  to  deprive  you  of  thcTirle  of 
a  wife  and  judicious  Man,  than  to  do  what 
you  condemn  in  others  ?  Docs  not  this 
Ihew  a  want  of  goodfenlc  ?  And  yet  tb.is 
is  what  thefe  revengeful  Pcrfons  do.  They 
complain  that  others  fpakc  evil  ofthcni, 
and  they  condemn  this  Vice  in  others^,  ana 

yet 


DETRy^GriON.  2S7 

yet  they  make  no  Difficulty  to  commit  it.   Sect. 
To  aft  thus  is  to  endeavour  to   overthrow   V^^^- 
aReputation  which  they  had  only  ihakcn :  '^^'^^^^ 
'Tis  to  enlarge  the  Breach  inllcad   of  re- 
pairing it  j  as  has  been  eilcwhcrclhewn. 
XIK 

Some  fay,  That  there  are  Perfons  whofc 
Malice  is  lb  great  and  lb  frequently  ulcd, 
that  they  don't  deierve  to  be  Iparcd,  or  to 
have  any  regard  fhewn  to  theirReputation, 
nnd  that  they  may  thank  themlelves  if  they 
do  lofe  their  Honour,  for  it  is  but  thcCon- 
fequence  of  their  Tricks,  their  Wickednefs 
and  their  Vices. 

I  anfwer,  We  are  not  always  to  deal 
with  Men  according  to  their  Deferts,  but 
according  tQ  Charity.  We  are  not  to  lay 
hold  on  every  Occafion,  unlefs  we  can  do 
a  Favour  to  our  Neighbour.  The  greater 
his  Faults  are,  and  the  more  frequent  his 
Falls,  the  more  ought  we  to  conceal  them, 
that  lb  we  may,  as  we  are  obliged,  raife  this 
excellent  Virtue  to  its  higheft  Pitch.  As 
the  Law  was  not  made  for  the  Righteous,  iTiiv.^i.  9 
fo  Charity  is  notcxcrciled  towards  thcRich 
and  the  Holy,  but  towards  the  Poor  and 
the  grcateft  Sinners.  The  more  deftitute 
a  Peribn  is  of  the  NecefTaries  of  this  Life, 
the  more  need  has  he  of  our  help  and  the 
more  are  wc  obliged  to  fuccour  him.  Even 
fo,  the  more  Perfons  fail  in  thole  Things 
cieccffary  f9r  the  Maintenance  of  fpiritual 

Life, 


Matt  5-45- 


^238  A  Trcatifc  again fl 

Life,  the  more  charitable  ought  we  to  Ic 
towards  them.  For  this  End  let  us  confi- 
der,  thatGOD  bears  with  us  notwithftand- 
ing  our  great  infirmities  •  he  does  not  fail 
to  caufe  his  Sun  to  rife,  and  his  Rain  to  fall 
on  theWicked.  Let  us  imitate  his  Aftions 
and  caufe  Grace  to  abound  where  Sin  has 

Rom.  5.26'     1  J    J 

abounded. 

'Tis  true,  the  Sins  and  Wickcdnefs  of 
Men  arc  the  occafional  Caufes  and  theMat- 
ter  of  Detradlion,  but  in  reality  we  muft 
rather  fearch  for  the  Source  thereof  in 
Pride,  and  in  the  Malignity  of  Detractors, 
than  in  thcDefcds  of  theDetrafted.  What, 
becaule  1  have  finn'd,  do  I  thereby  necel- 
farily  engage  others  to  publifh  thefeDefeds ! 
No,  by  no  means.  If  I  do  \o{t  myCredit, 
it  is  much  rather  by  means  of  thole  who 
publifli  my  Faults,  than  thro'  my  own 
JDefcfts,  which  wou'd  do  me  no  Prejudice, 
if  they  did  not:  Ipiead  them  abroad.  Thefc 
Faults  wou'd  never  do  any  hurt  to  my 
Honour,  if  others  did  not  take  Care  to 
publifh  them  and  make  them  known. 

In  fine,  lome  objedl,  that  they  may  de- 
trad  in  many  Cafes  where  the  holy  Scrip- 
ture permits  it.  I  own  it,  and  have  fliewn 
what  thcfc  Cafes  are  in  the  foregoing  Sec- 
tion, to  which  I  refer  the  Reader, 


T'he  Ufes  of  this  SeBion.         «      Sect. 

VIII. 

T  T  IS  cafy  to  fliew  in  a  Word  the  Weak-  ^-OT^ 
•*  nefs  of  the  Obje£lions  made  to  authorile 
Detradion,  by  Ipeaking  from  what  Prin- 
ciple they  come.  Thefc  Principles  are 
Ignorance  and  Corruption.  'Tis  only  the 
Ignorant,  the  half-L earned,  and  vicious 
World  that  will  alledge  them.  WereMen 
better  inftrufted  in  theScripture  they  wou'd 
cafily  of  themlelves  know,  that  theExam- 
ples  and  Paffages  they  cite  to  uphold  the 
Sin  we  are  arguing  againft,do  6C  fay  nothing 
at  all  that  may  favour  it,  at  leaft  when  'tis 
taken  in  general. 

Secondly^  Corruption  and  Inclination  to 
the  World  and  t©  Sin,  make  Men  bring 
thefe  Paffages  againft  us.  They  love  all 
the  Sources  of  Dctradion.  They  feek  it 
becaufe  it  helps  to  falisfy  their  Self-Love 
and  other  Vices.  Hence  it  is,  that  they 
feek  in  their  Minds  all  the  Reafons  which 
may  ferve  them,to  deceive  themfelves,  and 
to  make  them  believe  that  there  is  none  or 
but  very  little  Evil  in  doing  what  plcafes 
them.  So  ingenious  a  Love  as  this,  will 
foon  caufe  a  Man  to  find  the  fpecious  Rea- 
fons he  is  after.  But  as  this  Love  is  blind, 
it  makes  us  take  that  for  Solid  which  is 
not  fo  at  all.  As  we  endeavour  only  to 
deceive  our  felves  by  Flattery,  what  we 
find  is  but  an  lUufion  aad  an  Error.    So 

that 


:!  4C  A  Trcdt'ifc  (igalnjl 

Sect,  that  altho'  we  can't  help  acknowledging 
VIII.  that  what  we  love  is  criminal,  yet  we  en- 
deavour at  leaft  to  exciife  our  felves  be« 
caufe  of  Univerfality,  Ufe  and  Cuftom^  ct 
becaulc  that  othcrwife  we  Ihould  pafs  for 
lidiculouSj  bigotted  iL  hypccriticalPerfons^ 
as  has  been  ihewn  in  this  Sedion. 

Thus  whether  we  naturally  love  to  de- 
tract, or  too  much  love  to  pleafe  others, 
we  lay  a  Thouiand  vain  Things,  we  make 
a  thoufand  EvaCons,  to  excule  our  felves 
afterwards  before  that  Witnels  and  Judge 
we  carry  in  cur  Confcienccs,  and  which  is,- 
properly  i  peaking,  oar  Conlcience  it  felf. 

This  fhcvrs  that  our  Corruption,  cu.t 
Love  to  the  World, and  our  Self-Love,are 
Jnuch  oftcDcr  the  Caufcs  of  the  Objefticn*! 
"^ve  bring  in  Favour  of  Detraction,  than 
want  of  Light  and  Knowledge  neceflary  to 
•anfwer  them.  WefhouLl  certainly  lee  the 
Wickcdncfs  of  it,  ifwedidnot  endeavour 
to  hide  it  from  our  felves. 

However  it  be,  I  have  done  my  utmoft 
to  inftrud  you  in  what  you  might  be 
ignorant  of,  and  on  the  other  Hand,  Iliave 
fhewn  how  criminal  is  this  too  great  Com- 
plaifance  wc  have  for  Men  and  that  extra* 
ordinary  Fondnefs  wc  have  for  Eftccm,and 
thereby  I  have  anfwercd  Objections  and 
endeavoured  to  root  out  the  Caufcof'em, 
and  all  for  your  Profit.  As  the  Excufe 
drawn  frcm    the  numberlefs  Multitude  of 

iixampleg- 


DEfRACriON.  5i4t 

Examples  of  DetraSors,  is  the  moft  com-  Sect. 
mon,  we   fhall  finifti    by    praying  you  to     ^^^^• 
confider,  That  the  generality  hereof  fhouU  ^^'^^^"^ 
be  fo  far  from  being  a  Motive  to  follow  the 
Multitude,  that  on  the   contrary  it  ought 
to  be  a  Motive  not  to  do  thus,  fince  this 
Univerfality  furnifhes  us  with  fo  many  the 
more  Examples,  that  what  follows  Detrac- 
tion is  Sin  and  Vice  ^  which  is  alio  further 
confirmed  by  the  Word  of  GOD. 

In  fine,  When  thro'  an  evil  Fear  ofpaf- 
fing  in  the  World  for  Hypocrites  and  Per- 
fons  of  an  ill-contrived  Spirit,  we  arc  upon 
the  Point  of  Detracting  and  Sinning  a- 
gainft  theGofpel  of  JESUS  CHRIST. 
Let  us  then  think  of  thofe  terrible  Words 
of  the  Gofpel,  fVhofoeijer  therefore  fjjall 
he  ajhamed  ofme^  and  of  my  fVords^  in 
this  adulterous  and  Jinful  Generation^  ^y^MarkS.^r. 
him  alfopall  the  Son  of  Man  be  afhamed 
'when  he  cometh  in  the  Glory  of  his  Fa* 
ther,  with  the  holy  Angels. 


R         SE crio N 


^^^j^^^^^^^^^^^--^^^^-'^^'^^^^^^ 


A  Treatife  again/i 
SECTION    IX. 

Motives  to  avoid  this  Sin. 

^TfWW"^^  N  the  foregoing  Sedion  wc 
c^-|$.^5o^^|  have  forced  Dcrradors  from 
^lio  I  ri%  their  very  laftlntrenchments, 
I^QOog,^!  by  ftiewing  the  Weaknefs  cf 
hsk^^^n^v^v  thofeReafons  which  they  com- 
monly make  ufe  of  as  a  Co- 
vert, and  a  Bulwark  againft  thofe  Texts 
of  Scripture  which  prefs  them  ,  and  the 
Reproofs  which  are  made  them  of  their 
Fault  ;  and  even  the  Remorfcs  of  their 
Conlciences.  Neverthelefs  we  doubt  ftill 
that  we  have  not  prevailed  on  Men  to  for- 
fake  this  Vice  •  not  that  we  doubt  of  the 
Validity  of  our  Arguments  and  Anfwcrs, 
but  becaufe  we  are  convinced  of  the  ordi- 
nary Refinances  of  Men  againft  the  clcareft 
and  ftrongeft  Things,  when  once  Inclina- 
tion, Habit,  Pallion  have  taken  PcfTciTion 
of  the  Heart.  To  fortify  what  has  been 
already  faid,  it  will  therefore  be  neceflary 
to  propofe  new  Motives  to  engage  Men  to 
amendment. 

l^  MOTIFE, 
Moft  of  tliolc  Things  which  engage 
Men  in  Detraction,  and  arc  the  Sources 
thereof,  fhould  keep  them  from  it.  Vanity 
and  vain  Glory  arc  often  the  Caufesot  De- 
trition, yet  thclc  ought  to  make  us  fliun 


it,  fince  hereby  we  fatirize  the  evil  Repu-  Srct.IX 
tation  of  furious  and  indifcrcet  Pcrfonsj  v^^T^ 
which  may  fufficiently  mortify  Self-Love 
and  Vanity.  Sometimes  Intereft  makes  a 
Man  detraft,  and  yet  this  Intereft  ftiould 
keep  him  from  it,  fince  Detraftion  draws 
on  us  the  Hatred  and  Perfecution  of  thofe 
we  fpafce  ill  of ;  which  is  very  oppofite  to 
our  own  Intereft. 

All  that  has  been  faid  to  prove  Detrac- 
tion a  Sin,  and  all  the  Effeds  juftly  attii* 
luted  thereto,  are  fo  many  powerful  Rea. 
fons  to  keep  us  from  it.  A  Dread  of  dif- 
obeying  GOD  who  will  chaftife  Detraftion 
is  a  moft  urgent  Motive  againft  it.  All 
the  otherEffefts  of  this  Sin,  and  a  thoufand 
Confiderations  already  mentioned,  mull 
neceSarily  and  of  choice  Eftrange  us  from 
it. 

^d    MOflFE. 

Another  great  Confideration  and  which  ^^^^^^^ 
Ihould  oblige  Men  to  quit  this  Sin  is,That 
there  is  no  Man  but  what  fins  and  fails  in 
his  Duty.  This  is  a  Truth  fo  certain,that 
a  Fart  of  Prayer  and  the  Worfliip  we  ren- 
der to  GOD,  confifts  in  confefling  ourSins, 
'Tis  a  great  mark  that  no  Man  is  perfcft; 
that  all  the  World  find  imperfeftions  in  0- 
thers.  They  who  detraft  fee  Faults  in 
thofe  they  fpeak  ill  of,  and  thofe  in  their 
turn  find  Faults  in  their  Accufcrs.  Wc 
can't  fay  that  cither  of  'em  arc  miftaken 
R  5.  and 


i  44  -^  Treat ife  againji 

Sect.IX.  and  judge    wrong.     For  the'  wc  are  blind 

^'^'"^^^^^^  in  our  own  Conducl,  yet.,  wc  can  fee  clei.i 
enough  in  our  IScighbour's.  When  all 
Men  agree  in  the  fanie  Principles,  there  the 
Truth  muft  needs  be,  for  no  Error  is  fc 
general  and  univerfal  as  to  Ipread  over  aL 
the  World.  And  fince  the  whole  Univcrlc 
agree  in  finding  Evil  one  in  another,  they 
muft  certainly  be  all  vicious.  I  confef> 
that  every  one  thinks  himfelf  better  and 
more  perfcft  than  he  really  is,  we  don't 
well  know  our  own  Defeds  or  at  leaft  we 
don't  enough  think  of  em.     Witncls  Ds^ 

iSam.12,7  "^td^  who  wcUjudgcd  that  theMan,  ^atlnn 
fpake  of,  who  had  taken  away  the  poor 
Man's  Lamb,  was  a  Robber  ^  and  he  did 
not  at  that  Moment  refleft  that  he  himfelf 
had  done  a  much  greater  Injuftice  to  Uriah. 
We  refemble  thofe  who  are  hunch-backt, 
%vho  don't  fee  the  Load  they  carry  about 
with  'cm,  continually  even  to  the  Grave, 
which  they  who  walk  behind  'em  can  ea- 
fily  fee.     All  the  Ways  of  a  Man  arc  right 

ro.i2.if.  j^^  his  own  Eyes,  fays  the  wife  Men  on  this 
Occafion.  Bur,  bcfidcs  that  others  do  not 
judge  after  this  Manner,  Is  it  not  eafy  ibi 
thofe  who  think  their  Ways  "io  pure,  to 
difcoverby  Examination,  that  they  arc  no- 
thing ncarfuch  as  they  imagined  thcmfelves 
to  be  ?  Let  every  Uotch  in  a  Man'^  Life 
be  produced  and  felt  of,  and  he  will  fooa 
perceive  that   he  is    neither   upright  nor 

pcrfed. 


DEfRAGTIOK. 


^45 


perfeft.     And  altho' a  Man  had  but  this  Sfct.IX 
Fault  of  being  a  Detraaor,    at  Icaft  this  ii  ^^^"nt^ 
one.     And    alcho'    he    Ihould  not   think 
himfelf  lucb,  yet    don't  we  all  know  that 
we  have  fecret  Faalts,  which  we  are  to  ask 
Forgiven^fs  of  from  GOD,  and  to  fay  with 
Davld^Lord^  Ckanfctbou  me  f torn  fecret  PfaL  i^, 
Faults. 

Siix:e  then  every  one  is  undoubtedly  a 
Sinner,  and  fince  all  Men  have  their  Fail- 
ings, with  what  Reafon  or  Juftice  can  we 
deride  thofe  of  others  ?  Can  we  do  it,  with- 
out condemning  our  felves  by  accufingour 
ielves  in  thePeiTon  of  others  ?  'Tis  never- 
thelefs  as  common  as  it  is  ridiculous,  to  fee 
thofe  who  would  pafs  for  fine Raillers,  be- 
gin to  rail  at  themfelves  and  afterwards  at- 
tack others.  Can  we  fee  thro'  it,  that  Pcr- 
fons  who  have  been  difcovering  their  own 
Failings,  Ihould  not  blufh  to  go  to  expofc 
thofe  of  others  ?  How  can  a  vicious  Man 
deride  Vice  ?  Such  Men  feem  to  Sin  not 
only  againft  Scripture,  but  againft  Reafon, 
not  only  by  their  Raillery,  bat  by  their 
manner  of  Iprcading  it  abroad. 

In  general,  As  all  DetradDrsare  Sinner.'?, 
and  perhaps  culpable  of  t-hofe  very  Faalts 
they  blame  in  others,  arc  they  not  afraid 
that  we  ihall  apply  to  them,  what  the  A- 
poftlc  faid  of  the  Heathen,  IVbcrcfore^O 
Mcin^  "whoever  thou  art^  that  judge ji  n-  ^ 
not  her  J  thou  art  inexcufahle  •  fn  ijcherc" '"  " 
R  3  in 


2j^6  A  frcatifc  agaiujl 

^^cr.lX  in  thou  judgejt  another^   thou  condemneji 
^-^^^"^^^  thy  felf^  for  thou  thy  felfdojl  the  fame 
things  ? 

If  they  are  not  fubjcft  to  the  fame  Vices, 

they  are  to  others.     So  Jefus  Chrift  may 

fay  to  them,   Let  him  among  you  -who  is 

John  t.  7.  without  Sin^   cajt  the  firft  Stone  ;   ^nd  in 

Confufion  they  will  be  obliged  to  go  uvay 

without  faying  any  Thing,  thereby  tacitly 

owning  their  own  Sins,  and  the  Sting  they 

feel  for  having   accufed  their  Neighbour. 

May  we  not  fay  to  them,  as  the  converted 

Thief  to  his  Companion,  Feared  not  thou 

Lukji..4o  Q^j^  feeing  we  are  in  the  fame  Condemn 

nation  ?     LTnder  the  Law,  GOD  ftrongly 

recommended  to  the  Ifraelites^  Pity  for 

Strangeis  and  the  Afflifted,    becaufe  they 

Sxod-ij,?.  themfelvcs  had  been  Strangers  in  yEgypt^ 

and  there  fuffer'd  many  Evils;    fo  becaufe 

we  are  all  fubjcft  to  the  fame  moral  Evil, 

namely  Sin,   we  Ihould  be  charitable   one 

towards  another, 

Suppofe  the  Detraftor  fhould  have  fcw- 
*  cr  Faults  than theDetraftcd,  Does  that  give 

liim  any  Plea  todetradl  ?  On  the  contrary, 
tfo  whom  is  he  indebted  that  he  is  not  lb 
great  a  Sinner  ?  'Tis  to  the  Grace  of  GOD. 
Is  this  then  any  Rcafon  for  bis  Pride  ?  No 
indeed:  On  the  contrary,  'tis  a  Rcafon  for 
him  to  blcfs  the  Lord  for  his  Gifts,  and  to 
endeavour  to  make  ufe  of  his  Goodnefs  for 
good  Words,  and  holyAftions.  Tis  more- 
over 


over  a  Motive  not  to  detract,  bccaufe  the  Sec:.! 
more  we  have  received,  the  more  will  be  Y"^ 
required  of  us,  and  the  more  ready  ought 
we  to  be  to  that  which  is  good  ;  that  fo 
we  may  bring  forth  the  Fruits  which  GOD 
juftly  expeds  from  his  Grace  in  us.  In  line, 
the  more  ought  we  to  confider,  that  we 
Hand  only  by  Grace,  and  that  if  the  Bc- 
ftower  thereof  ftiould  take  it  away,  we 
fhould  in  a  moment  fall  into  the  grealeit 
Excefles.  Thus  all  thefe  Confiderations 
fhould  oblige  us  continually,  when  we 
hear  thefe  Sinsfpoken  )f  in  others,  to  which 
we  are  not  fubjcft,  to  thank  God  on  the 
one  Hand  that  we  arenotgiven  up  to  them, 
and  on  the  other,  to  beextreamly  watchful, 
left  we  fall  into  Detraftion.  Tisaftrange- 
Extravagancy  of  Men, that  having  fomany 
Subjefts  here  below  to  be  humble,  they 
iliould  not  be  fo,  altho'  they  know  that 
theSaintswho  are  withGod  &  havefo  many 
Subjects  for  glorying  ir.  their  Advantages, 
do  not  glory  in  them.  ^'''^  " 

When  I  make  ufe,  either  of  the  Sins  to 
which  Detradors  are  fubjed,  with  the  reft 
of  the  World,  or  of  the  Greatnefs  of  the 
Sin  it  felf,  which  they  commit  by  detrafi  ing, 
to  fhewtheSin  they  commit,  in  evil  fpcak- 
ing,I  do  not  thereby  extenuate  the  re  al  Faults 
of  thofe  who  are  Detracted.  Here  we  may 
fay  without  Detraction,  fmce  we  do  not 
inteieft  aiy  one  in  particular  herein,  what 
R    4  NVC 


548  -^  freatife  agatnfi 

Sect.IX  we  fay  often  fpeaking  ill  of  two  Pcrfons 
^-""^V"^^  at  the  fame  time,  they  are  both  in  the 
wrong,  thefc  by  finning,  thofe  by  divulging 
the  Sin.  Suppofing  he  who  is  the  Objed 
of  Detraction  and  he  who  fpreads  it  abroad, 
are  otherways  equally  Sinners,  yet  ftill  it  is 
certain  that  this  laft  is  more  criminal  than 
the  other,  becaufe  even  in  this  Detraftion 
he  has  finned  more  thar  the  other.  Is  it 
not  then  a  great  Piece  of  infolence,  and  a 
terrible  Raflincfs  to  backbite  Perfons  who 
are  really  better  than  ones  felf  ?  Is  it  not 
an  Aggravation,  when  in  all  Regards  they 
^\io  are  detrafted  are  letter  than  the  De- 
traftor  ? 

3.  MOTIVE. 
Another  powerful  Motive  to  fhun  De- 
traction is,  That  all  Men  are  Brethren,  and 
confequently  arc  obliged  to  love  each  other 
in  this  relation.  This  Confequence  is  fo 
juft,  natural  and  true,  That  I  don't  think 
any  one  will  queftioji  it.  The  Principle 
from  v\  hence  it  is  taken,  is  not  lefs  certain^ 
That  one  and  the  fame,  and  the  liril  Man 
was  the  Father  of  all  others.  We  are  then 
all  Branches  from  the  fame  Stock,  Streams 
from  the  fame  Fountain.  Hence  that  fay- 
ing of  St.  Paul ;  GOD  bath  formed  all 
K'\i\j  ^^^^^  f^f  one  Jilood,  Hence  the  Prophet 
i»"..js.  3.  i^f^icis  exhorted  the  Jci:}:sx.o  Chaiity,  be- 
caufe they   who  had  need  of  ChvUity  were 

of 


DETRACTION. 


24^ 


of  the  fame  Flefh  with  thofc  whofc  Duty  Sf.ct.IX 
it  was  to  he  charitable.  Let  me  add,  that  ^-^^V"^ 
all  were  formed  after  the  Image  of  GOD, 
and  are  thereby  Copies  of  the  fame  origi- 
nal. Befides,  Grace  makes  Men  partakers 
of  the  fame  Benefits,  and  like  Brethren 
who  fliare  among  thcmfclves  the  Goods 
w^hich  their  Father  leaves  them.  The  fame 
Blood  has  made  them  all,  and  the  fame 
Blood  has  redeemed  them  all.  But  now  if 
we  ought  to  love  all  Men  as  our  Brethren, 
how  can  we  treat  them  as  Enemies  by  dif* 
honouring  them  ? 

4fh    MO  fiFE. 
The  Precept  againft   Detraftion  is  very 
eafily  pradifed.     I  don't  treat  hereof  that 
A£l  of  Charity  which  Jefus  Chrift  prefcri- 
bed  to  the  young  Man,  who    enquired  of 
him,  what^  he  mujl  do  to  inherit  cterfial  Mat.i^.n; 
Life^    and   whom  he  ordered  to  fell   his 
'whole  Ejiate  and  dtjlribute  it  among  the 
Poor.     Neither  do  I  here  treat  of  laying 
down  our  temporal  Lite  to  procure  eter- 
nal Life  for  our  Brethren,  according  to  the 
Example  of  our  blelTcd  Saviour,     and   the 
Command  of  St.  John.     All  the  Qucftion  i  Epift.  y, 
is,   to  hold  our  Tongue;    which    we   may  ^^^*^^"* 
eafily  do,  and  which  will  bring  us  no  harm. 
You  have  perhaps  often   laid  to  your  felt, 
^'  Had  I  been  in   Adam's  Place,   I  would 
not  have  tranfgrcflcd  theCommandmcnt  of 
GOD  as  he  did,  fince  Obedience  to  it  was 


ajo  -^  T'reatife  againfi 

SicT.IXib  eafy.  I  pray,  What  will  Obedience 
Vi'Or^  coft  you  more  now  ?  Is  it  harder  to  refrain 
fp«aking,  than  eating  aFrait  ?  Moreover, 
"Tis  a  Law  which  Ihould  appear  entirely 
agreable  to  us  :  For  if  it  ihelters  others 
from  our  Flings  and  Detraftions,  will  it 
notalfofhelter  us  from  thofe  oi  others?  Has 
not  GOD  forbid  others  to  detraft,  as  well 
as  us  ?  And  doubtlefs  fome  are  thereby 
kept  from  faying  to  our  Damage  all  that 
they  might. 

Sth    MOfJFE. 
Nothing  will  prefervc  our  Reputation 
more  than  an    abftinence   from  this  Vice. 
As  is  thus  proved  :     Without   repeating 
what   was     faid   in   the    6th   Seftion,   I 
fay,  that   by   our    not    Detradling  from 
others,  we  give  them    no  Occaiion  to  re- 
venge thcmfelvcs  on  us  by  othcrDetradions 
on  their  Part,  and  to  meafure  to  us  as  wc 
prov  J:  f^jayg   meted  to  them.      He  that  diggeth 
a  Ditch.jhall  fall  thereintOy  and  he  thai 
rolleth  0  Stone^  it  will  return  upon  him, 
fays  Solomon.     But  if  a  Man  do  not  dig  a 
Ditch  to  caufe  his  Neighbour  to  fall  there- 
in,   and  wound  him,    nor    roll  the    Store 
ofDetraftion  againft  him,hcisin  noDangci 
of  being  wounded   himfclf  by  falling  into 
theDitchhc  had  not  dug  for  hisNeighbour, 
or  by  the  Fall  of  the  Stone  he  had  rolled 
againft  him, 

i.  There 


DEfRy^CTION.  251 

-1.  There  is  no  Perfon's  Faults  lb  much  Sect.  1)4 
remarked  as  thofe  who  take  a  Pleafure  in  '^^^'V^' 
finding  them  in  others ;  whereas  we  don't  ib 
much  examine  the  Life  of  thofe  who  do 
not  thus  fcan  theConduft  of  other  People  j 
for  it  is  very  common  to  enter  into  an 
Examination  of  the  Life  of  thefe  Sorts  of 
Perfons,  who  fpeak  of  the  Lives  of  others 
with  as  much  Boldnefs  and  Confidence,  as 
if  they  themfelves  had  obtained  to  perfedt 
Holinefs. 

3.  I  have  ever  heard  thofe  commended 
who  arc  not  fubjeft  to  Detraction,  and 
truly  they  always  have  been  efteemed,  and 
ever  will  be,  while  there  remains  any  Re- 
ipcft  and  Love  for  Virtue. 

4.  When  we  have  once  began  to  detract 
from  every  Body,  we  lofe  our  Credit  and 
all  manner  of  Confidence  among  others. 
If  at  anyTime  we  praife  others,  Men  think 
we  jeer  and  droll,  and  don't  fpeak  ferioufly, 
and  that  the  good  we  fay  of  'em  is  only 
Satyr.  Thus  Men  don't  believe  us.  Thus 
it  is  \yith  Liars  :  Men  don't  believe  'cm 
tho-  they  they  talk  ever  fo  true. 

Moreover  our  Reputation  ought  to  be 
precious  to  us,  not  only  for  reafons  already 
mentioned,  and  not  only  becaufe  it  is  pro- 
fitable to  us,  but  alfo  becaufe  it  may  be  fo 
with  regard  to  our  Neighbour.  It  caufes 
our  Advice  for  the  good  of  particular  Per- 
Tons  or  ofthePublick  to  be  better  received 


2ja  A  freatijc   agalnd 

SscT.IXand  our  Exhortations  to  others    to  lead  a 
^^''""^^'^^  goodLifCjto  be  the  better  followed.    Thi^ 
our  Concern  tor    GOD'd  Glury    and  our 
Neighbour's  Salvation,  as  well  as  our  own 
Profit,  ought  to  urge  us  to  preferve    our 
Honour,  by  refraining  from  Detraclion. 
6th    M  O  r  I  F  E. 
Nothing  will  more  efFcftually  gain  us 
not  only  the  Efteem,   but  alfo  the  Good- 
Will  of  all  the  World,  than  to  refrain  from 
Detradion.     As  this  raifes  us  up  Enemies, 
fo  refraining  from  Detraftion  procures  us 
Friends.       We  naturally  love  thofe  who 
will  bear  with  our  Failings  &  not  difcover 
them.       This    therefore    procures  us  the 
Friendfhip  of  others,  which  muft  needs  be 
advantageous  to  us. 

'Tis  true,  there  are  Perfons  wi:h  whom 
Vic  ought  not  to  be  too  ftraitly  linkcd,but 
there  are  none  whom  we  ought  to  make 
our  Enemies  without  ncceffity,  and  by  our 
cvilCairiage.  Nothing  hinders  but  that 
we  may  accept  even  the  Services  of  a 
wicked  Man,  provided  that  he  do  no  Man 
hurt, to  do  us  a  pleafurc.  And  fince  there 
are  none  but  what  may  help  or  hurt  us, 
let  us  endeavour  to  give  them  only  grounds 
to  love  us. 

Here  it  muft  be  added,  that  oftcntir.ics 
Detradtion  does  not  bring  any  Profit  ar.d 
never  any  true  Pleafurc.  They  of  whom 
wc  ipealvill,may  perhaps  have  found  fomc 

Plcafure 


DETRACriON. 


^Si 


Pleafure  or  Profit  in  the  Evil  they  have  Sect. IX 
done,  but  on  a  thouland  Occafions,    what  w^*v^ 
good  arifes  from  being  a  Detrador!  If  wc 
take  any  Pleafure  therein,  it  is  troubled  by 
a  Fear  that  he  whom  we  Ipeak  ill  of,  will 
hear  of  it  and  be  revenged  on  us. 

As  to  the  Profit  of  Detraction,  wt  com- 
monly lofe  more  by  it  than  we  gain.  Or 
if  we  do  gain  any  Thing  by  it,  we  violate 
that  Precept  of  the  Apoftlc,  whkh  forbids  ^ 
a  Man  to  make  his  own  Profit  by  theLois 
of  another.  And  thi:  Precept  is  a  new 
Motive  to  refrain  from  Detraftion. 
yth    M  O  r  I  F  E. 

When  once  we  have  began  to  ccnfure 
every  one,  as  Detraftors  ordinarily  do,  if 
it  happen  (as  is  common)  that  webecoiiie 
faulty  in  any  Thing,the  World  won't  par- 
don us  in  the  leaft  Matter.  This  Motive 
isy  I  own,  purely  humane,  but  perhaps  on 
this  Account  it  will  be  more  proper  to 
make  an  Imprcflion  on  many  Perfons  ;  we 
become  the  Talk  and  Ridicule  of  all  the 
World,  and  even  of  thofe  who  have  not 
muchPropenfitytodetrad.  All  the  World 
rejoice  when  they  can  cenfurc  thole  who 
have  cenfured  all  the  World.  In  a  Word, 
No  one  will  fhew  us  any  Favour  What, 
fay  they.  It  becomes  this  Man  indeed  to 
fpe.k  ill  of  every  Body,  he  that  has  the 
Very  greateft  of  Faults  himfelf!  Oftrangc, 
That  ever  the  Man  who  detrads  from  all 

the 


aj4  -^  Trea^ife  againji 

Sect.IX  the  World,  fliould  be  guilty  of  fuch  Blun*' 
^^^^^^^^^  ders! 

8//?  MOTIVE. 
The  Dignity  of  our  Tongue  is  a  Motive 
which  fhouid  hinder  us  from  defiling  it  by 
pfai.57. 8  Detraction.  Da'vid  calls  it  his  Glory.  If 
it  be  our  Glory,  why  fhouid  we  dilhonour 
it  by  making  ufe  of  it  to  the  dilhonour  of 
our  Neighbour  ? 

Let  usconfiderj  That  the  eternal  Word 
was  made  Flelh,  to  teach  and  redeem  Men. 
And  ftiould  not  this  Benefit  be  a  great  Mo- 
tive to  Men  not  to  profane  thtrir  Speech, 
by  detracting  from  thofe  for  whom  he  took 
Flefh  on  himfelf,  and  not  to  employ  it  in 
difobeying  the  Commands  which  he  came 
to  give  us  againft  Detraction  ? 

AH  the  World  owns.  That  cur  Nature 
has  received  a  great  Increafe  ofGlory  fincc 
the  Son  of  GOD  is  united  to  it.     And  fincc 
the  eternal  Word  has  fpake  as  other  Men, 
their  Speech    has  received  a  confiderable 
Augmentation  of  Glory   and    Dignity,    a 
Dignity  which  fliould  engage  them  not  to 
defile  a  thing  which  GOD  has  made  ufe  of. 
It  was  doubtlefs  becaufe  we  were  formed 
xPcti.i<;  after  the  Image  of  GOD,    that  St.  Peter 
commands  us  to  be  holyy    as    he  is  holy  • 
and  it  was  bccaufc  GOD  the  Son  was  for- 
med in  our  rciemblancc,  and  is  united  to 
our  Nature,    that  St.  Pat/l  commands  us 
It.  *  * ''  to  be  imitators  of  JefusChrilt,     Chrill  be* 

ing 


DEfRAC'/ION.  iji 

ing  made  like  to  us,  it  is  needful  that  weSicr.lX 
become  like  to  him.     In  a  word,  fince  he^<YV 
has  done  us  the  Honour  to  make   himl'clf 
in  fome  fort  equal  with  us,  by  converling 
with  us,    and  as  equal  with  himlelf  :    'Tis 
our  Duty,  our  Intereft  and  our  Glory  not 
to  abufe  his  Favours  by  Detraclions. 
^th   MOT'IVE. 

We  may  now  endeavour  to  find  in  the 
Perionsand  Faults  ofourNeighbours,  Rea* 
fons  to  refrain  Detraftion. 

All  Sinners  in  general  are  called  Fools, 
in  the  divinely  infpiredWritings,becaufe  it 
is  truly  a  very  great  Folly  to  hazard  by  our 
Sins  the  ineftimable  good  Things  of  Hea- 
ven,  for  the  fhort  Pleafures  of  this  Life. 
Therefore  A/i?/^^  reproaching  the T/r^^/z/^i  Deut.ji^, 
for  their  Sins  and  their  Ingratitude,  fays  to  pfj"  "or! 
them,    O  Foolijb  People  and  unwije^    do  ^'^■ 
you  thus  requite  the  Lord  !    And  this  be- 
ing laid  down,  Can  we  detract  from  Fools, 
without  being  a  Fool  one's  felf !     Sinners 
are  alfo    compared   to    Bcalts.     St.  Peter 
faysof  thofe  who  return  to  the  Vices  they 
had  forfaken,   That  they  are  like  the  So^  ^^'^^^ '» 
that  was  wajhed^  ^johich  returns  to  her 
sallowing  in  the  Mire  •  and  like  the  Dog 
that  returns   to  his   vomit.     And    mvift 
not  he  be  almoft  a  Brute,  whofe  Mind  and 
Tongue  arc  bufied  abo\it  a  Subjed  as  mean 
and  bruitifli  as  Sin.     Sinners   are  alio    in 
facred  Writ  reprcfcnted  to  us  as  blind  Pcr- 

fons 


ij;6  A  Treatifi  againjl 

SECT.IXfons,   %vhole  Eyes  the  God  of  this  World 
hath  blinded.     Now  is   there  r^ot    in   the 
divine  Law  an  exprefs  and  particular  Com- 
mand againft    making    the  Blind    to   fall, 
bccaufe  his   Milery    ought    to    move  our 
Companion  and  not  oui  Malice  ?  And  this 
fliouldbe  aMotive  to  us,  not  tohurtthefe 
Perfons  blind  in  their  Minds,  whofe  Con-^ 
dition  ihould  much    more  excite  our  Pity 
than  that  of  Peifons  naturally  blind,   who 
are  deprived  only  of  the  light  of  their  bo- 
dily Eyes  :  becaufe  in  reality  the  Mifery 
ot  the  firft  is  vaftly  greater  than  that  of  the 
laft.     Bodily  Blindnels  deprives  us  only  of 
fomefenfual  Pleafures,  and  that  no  longer 
than  the  ihort  fpace  of  this   Life.      But 
Blindnefs  ofMind,deprivesMen  of  the  fight 
of  GOD  himlclf,  and  of  the  Enjoyment  of 
the  onlyGood.     The  one  deprives  Men  of 
ibmc  Pleafure,but  brings  no  pofitiveEvils ; 
whereas    the   other  calls  Sinners   into  the 
dreadful  Abyfs  of  Mifcrics  ^C  Pains.  Their 
own  Sins  then   do   punifh  them   enough, 
without  our  endeavouring  to   contribute 
here  below  to  their    Pains.       Is    it    not 
horrible  Barbarity  to  afllict  thofe  who  dc- 
lerve  all  our  Help  and  Compallion. 
loth     M  O  1 1  F  E. 
Another  Motive  may  be  taken  from  the 
Nature  of  the  Evil  taufcd  by    DetradioA, 
namely  the  Lofs  of  thcRcputation  of  thofc 
who  arc  dctiiidcd;,  aRej[^utation  whichbcfidc 

that 


D  Ef  R  j^  C  r  I  0  N.  2S7 

tKat  It  is  very  precious,  is  alfo  very  cafily  Slct.IX 
loft  and  ruined.  'Tis  like  the  Eye,  the  ^^^"^^"^ 
iineft,  but  withal  the  moft  tender  and  Icn- 
fible  Part  of  the  Body.  And  beiides,  it  is 
alio  a  very  great  DifRculty,yca  many  Times 
an  Impoflibility  to  repair  this  Evil,  when 
we  caufe  it,  and  theie  arc  certainly  very 
ftrong  Realbns  to  hinder  us  from  detraft- 
ing. 

ii^h   MOT  IF  E. 

If  we  enter  a  little  into  particulars,  wc 
fhall  fee  in  many  of  thofe  we  fpeakill  of, 
fomething  that  might  make  us  excuie  their 
Imperfections  and  Sins,  and  confequently 
a  Motive  againft  Detraction.  If  we  tho- 
roughly examine  the  matter,  we  fhall  know. 
That  certain  Prejudices  imprinted  on  them  * 

from  their  Infancy,  a  bad  Education  or 
want  of  Education,  weakncfs  of  Mind,In- 
advertcnce,  extraordinary  violence  of  a 
Temptation,  are  the  Caufes  of  their  Sins, 
Caules  which  fliould  lead  usfurcly  to  mourn 
over  them  with  more  Reaibn  than  to  de- 
tract from  and  blame  them. 

With  regard  to  their  Perlbns  alfo,  if  they 
are  very  vicious,  they  don't  deferve  to  be 
entirely  fpoken  of,  unlefs  it  be  toPerfons 
who  may  reduce  them  to  their  Duty  by  the 
Knowledge  of  their  Vices.  If  they  have  as 
many  Venues  as  Faults,  their  good  Qua- 
lities fliould  make  us  cxcufe  and  pardon 
their  bad  ones,  and  with  ftill  grca^erRea- 
S  I'o" 


258  A  Treatife  againjl 

Se£tJX  Ion,  if  their  Perfcdions  do  furpafs  their 
Imperfeftions  and  Defcfts.  Above  all,  if 
thefe  Defects  arc  fniall,  we  can't  without 
Injuflice  make  them  ridiculous  before  Men, 
for  fo  fmall  things,  ard  caufe  them  to  lole 
the  Fruit  of  their  many  good  Actions,  by 
relating  one  or  two  bad  Adions  they  have 
committed.  In  line,  We  ought  to  con- 
fider  even  thole  who  feem  to  us  the  moft 
vicious,  may  be  converted  and  become  the 
Children  ot  GOD  ^  and  that  perhaps  He 
has  already  prepared  them  to  be  Vcllcls  of 
his  Mercy,  Patterns  of  Virtue,  Objects  cf 
his  Favour,  and  PolTeffors  of  his  Glory  : 
Which  Ihews  that  it  would  be  a  great  Sin 
to  befo  rigorous  to  thole  to  whom  GOD 
will  be  fo  favourable.  How  dare  we  dif- 
cover  thole  Sins  which  JcfusChrift  has  co- 
vered with  the  Robes  of  hisRighteoufnelsP 
We  may  indeed  always  fpeak  Evil  of  Sin, 
It  is  always  Evil  and  never  changes  it's 
Nature.  It  is  not  fo  with  Sinners  whom 
Grace  may  change  and  convert.  As  we 
ought  not  to  love  Vice  bccaufe  we  love 
the  Perfon  in  whom  it  is,  fo  we  ought 
not  to  hate  the  Vicious  becaufe  we  hate 
their  Vices.  We  may  in  our  Hearts  fepa- 
rate  the  Sick  Perfon  and  the  Difeafc.  We 
niay  hate  the  Difeafc  without  hating  the 
fick  Man  alio. 

12//J    MOfiFE. 
If  wc  do  not  reveal   the  Faults  of  our 

Nci^hbours^ 


Neighbours,     this  Abftinencc  will  ferve  Sect.Z;^ 
greatly  for  our  Abfolution  before  the  dread  ^-^^N^^. 
Tribunal  of  GOD.     This  St.Pe^er  affures 
us  of,  by  faying,  that  Z^^^u^  covers  a  mul-^ 
tUudeofSlns.      Yes  indeed,   This   Lovre  '  ^'^* ''-^ 
whereby  we  caft  a  Vail  of  filence  over  the 
Sins  of  our  Brethren,  on  Earth,co vers our's 
before  GOD,  who  will  pardon  them  to  us 
as  we  have  pardoned  others  :    whereas   he  jzm^i.iu 
"wbo  has  Jhew^d  no   Mercy^  Jhall  have 
Judgment  without  Mercy.     Who  wou'd 
refu(e  to  give   fomething  to  a  poor  Man^, 
efpecially  if  what  he  gave  did  not  incom- 
mode himfelf  ?     Who  then  would  refufe 
Slencc  which  cofts nothing,  to  Perfons  lio' 
whom' thereby  we  many  times  do  greater 
Jlcafurc,  than  if  we  gave  them  vaft  Sums 
of  Money  ? 

Let  us  confiderjthat  we  Ihall  be  juftified 
or  condemned  by  our  Words^  and  that  by 
them' we  fhalUlfo  bejudgedasvvellas  by  our  . 

Actions  :  A  Man  that  knows  that  hefhali  ^^^'"'^ 
be  judged  according  to  what  he  Ihall  fay 
before  his  Judge,  ihinks  as  long  as  he  can 
how  he  fhall  fpeak  To  as  to  utter  nothing 
that  maybe  laid  hold  oTagainft  him.  Hovr 
wife,  wary  and  judicious  ought  Chriftians 
then  to  be  in  their  Words,  which  GOD 
hears  and  knows?  and  efpecially  fince they 
know  not  the  Time  of  their  particular; 
any  more  than  that  of  the  general"  Judg- 
ment: and  above  all,  let  them  think  on 
S  3:i  "^ 


Q.6o  4A  T'reatife  againd 

S*CT.IX  the  Certainty  and  Horror  of  thole  Pains 
^■'^'*^  which  they  will  fufi'er  throughout  Eternity, 
if  when  they  have  been  weighed  in  thcBal- 
lancc  of  GOD's  Juftice,  they  are  found 
D^n.  M7.  ijght^  like  Beljhaz^zar.  It  was  by  llich 
a  Motive  as  this^even  by  the  Confideration 
of  the  Deftruclion  and  Er.d  of  the  World, 
which  fhould  precede  the  univcrlal  Judg- 
2  Prfo.u.  nient,  that  St.  Peter  lb  juftly  faid,  Since 
then  all  thejc  Things  Jhail  be  d'tjfolvedy 
^)at  manner  of  Per  Jons  ought  ye  to  he 
in  all  holy  Con^cerfation  and  Qodlineji  \ 
If  we  Ihould  not  live  till  that  Time,whiih 
fhall  put  an  End  to  Time,  and  whereinthe 
Ujiiverfc  fhall  be  confumcd,  without  con- 
fuming  Men^who  fhall  then  be  only  chan- 
ged :  OurBodies  willbedilFolved  by  Death, 
and  'tis  this  Death  which  Ihould  hinder  us 
from  detrading.  What  Service  wiUit  then 
be  to  us,  that  we  have  paflcd  for  agreabie 
Raillers,  and  liave  fatisfied  our  S-^lf  love  or 
our  Hatred,  if  we  muil  after  t^'iat  begin  an 
evcrlafting  Repentance  for  c7ur  having  fo 
done  ? 

i^th  MO  TWE. 
He  who  by  his  Pefpeft  and  Gratitude 
to  GOD,  and  thro'  Love  to  his  Neighbour 
can  abftain  from  Detradior,may  alio  abftain 
trom  offending  GODby  other  Difcourlcsof 
his.Ifhe  can  keep  hisTongue  from  dc  trading 
he  may  alfo  hinder  itlrcm  uttcringany  other 
Words  which  arc  contrary  to  GOD's  Or- 
ders 


DEtRACflOl^. 


.6r 


ders,    as  filthy  Words,  rafh  Oaths,  £rV,  Sect.IX 
Now  if  he  can  abftain  from  all  this,  and  C^V^ 
G^e^d  not  in  fi'^ords^  he  is  a  perfe^  Many 
fays  St,  James y  andean  govern  the  "whole 
Body.    Thus  to  refrainDcirading,is  a  Jhort  Jam.  3.  i, 
way  to  Sanftification,  and  thereby  to  Salv 
ration. 

You  will  perhaps  fay,  That  this  wou'd 
be  to  attempt  an  Impoffibility,  which  a 
wife  Man  will  not,  fince  this  fame  Apo- 
ftle  affures  us,  that  no  Man  can  tame  the 
"fongue^  inafmach  as  it  is  an  Evil  that  can- 
not be  curbed. 

I  anfwer,  If  it  be  impoffible,  why  does 
GOD  command  it  then  in  fo  many  Places, 
and  why  does  he  threaten  thofe  withHell, 
who  do  not  reprefs  their  Tongue  ?  Verily, 
He  is  too  jaft,  too  good  and  too  wife  to 
command  Men  impoiTibilities.  Suppofe 
neverthelelsthat  this  Impoffibility  is  lodged 
in  the  Corruption  of  Man^he  may  &  ought 
to  demand  of  GOD  that  Graced.  Wifdom 
which  he  brftovvs liberally  on  all  thole  who 
ask  it  of  him  with  Faith.  Every  thing 
is  then  pollibie  to  a  Man  when  he  is  filled 
with  theGifts  of  GOD.to  wiiom  all  thinti,s  ^  ^ 
are  poliiblc.  13. 

But  moreover,  I  am  pcrfwaded,  That 
when  the  Apoftlc  fays,  A""^  Man  can  bri- 
dle the  I'onguCy  it  mutt  be  underftood  of 
the  Tongue  of  another  Man  which  is  not 
in  oiuPowcr  \  and  not  of  our  own  Tongue 
S  ^  which 


;i5:^  A  Threat  ife  againd 

Sect.IX  which  wc  can  difpofe  of.     To  make  ufc 
V'O^'^  of  St.  James's  Expreffions,    If  a  Man  is 
able  to  govern  and  tame  Horfes,by  putting 
Bits  into  their  Mouth  j  and  if  all  manner 
of  Beaits  and  Fowls  and   creeping  Things 
have  been  tamed  and  are  tamed  by  Man  j 
if  being  unable  to  make  the  Sea  folic',    he 
lias  invented  the  ufe  of  Ships  to  go  beyond 
Sea,  and  has  found  out  the  Secret   to  go- 
vern greatVcffels  with  a  little  Helm  •  and 
if  what  he  can't  do  by  Force    he  can    by 
Cunning  ;  why  if  he  ufes  asftrong  Endea- 
vours to  fubdue  his  Tongue,   may  he  not 
alfo  fucceed  as  well  in  this  as  in  otherThings 
which  are  without  him  ?  I  fee  no  Rcafon 
why  he  mayn't.    So  that  by  this  impofli- 
bilty  of  fubduing  the  Tongue  muft  be  un- 
derftoodj  that  of  other  Men,     which    we 
can't  keep  in  fubjedion,   becaufe  it  is  not 
at  our  Difpofal,  and  can't  come  under  our 
Power  as  may  the  other  Things  juft  men- 
tioned, 

i^th  MOflVE. 
In  fine,  If  famous  and  pious  Exampky 
may  ferve  as  Motives  to  imitate  thofe  who 
have  furniflied  them,  we  have  Examples  of 
Psrfons  illuftrious  for  their  Fiery,  who  did 
not  detraft, whole  Example  fhould  eftrange 
this  Sin  to  us. 

In  Truth,  As  Non-^DctradTuon,  (  if  youl 
allow  the  Term  )  i:;;  not  fo  much  a  Virtue 
as  an  Ahftinencc  from,  a  Vicc^  or  at  fur- 
'■'    ''    '  theft 


D  E  r  R  A  c  n  O  N. 

theft  anegative  Virtue,  which  confifts  not^p-cT.IX 
fo  much  in  fpcaking  and  doing,  as  in  being  ^^OPO 
filent,  and  in  fupprefling  the  Motion  of 
jthe  Tongue,  we  cannot  produce  a  great 
number  of  Examples  of  Perfons  who  arc 
in  Scripture  recommended  to  us,  for  not 
detrading. 

Nevcrthelefs  'tis  from  the  Hlencc  of  the 
Scripture  on  this  matter,  that  we  draw  a 
Proof  to  fhew,  that  a  vaft  Number  of  holy 
Perfons  have  been  exempt  from  Detraction. 
For  linoe  the  Scripture  fets  forth  fo  many 
good  Perfons  who  have  been  injured  and 
defpifed,  without  revenging  thele  InfuKs 
in  the  moft  moderate  way  poflible,  even  by 
Detraftions  ag3fnft  their  particular  Ene- 
mies* this  is  a  Milk  that  they  were  not  fub- 
jefl  to  this  Vice.  2.  B/  Ihewing  us  that 
they  were  free  from  thofe  Pafii  »ns  which 
produceDetradion,itf ifficiently  lliews  that 
they  were  free  from  the  Vice  it  fclf.  3  By 
Ihewing  that  they  had  the  quite  oppofite 
Virtues,  as  Patience  and  Meekneis,  like 
t\\2ito{Mofes  •  it  appears  alio  that  they  were 
not  given  to  this  Vice.  4.  Add  to  this, 
that  it  tells  us  in  particular,  as  his  been 
already  remarked,  That  Jofcph^  being  a 
juftMan,  would  have  put  away  Mary  fe- 
cretly,  for  fear  ot  defaming  her. 

St.  Zif/yt^  gives   us    a  moft  certain  Proof 
that  the  lirftChrifiians  were  not  Dctradors, 
when  he  fays,That  the  Mult ttttde  of  thofc  a^^^^.  ;,. 
S  4  that 


a<^4  Afreatife  againji 

S^ctJX  that  believed^  ijoere  of  one  Heart   and  of 
""  ^  one  Soul.     How  could  this  faithful  Hifto- 
rian  fay  this,if  they  had  been  given  to  De- 
tradion,  which  breaks  the  Bands  of  Con- 
cord among  the  ncareftPerfons  ?  TheLove 
they  had  for  each  other  was  fo  great,  that 
the  Heathen  cou'd  not  imagine,  how  they 
could  love  one  another  fo  tenderly,without 
making  ufc  of  Love-Potions,    as  we  learn 
from  ecclefiaftical  Hillorians.     They  were 
then  very  far  from  hurting  each  other  re- 
ciprocally,   which  is  the  Character  of  De- 
traction, which  is  as  common  in  our  Days, 
as  it  was  rare  in  theirs.     Who  were  in  the 
right,  they  or  we,  who  were  in  the  wrong 
we  or  they  ?  let  theScripture  be  the  Judge, 
and  put   an  End  to  our  Difference.     But 
even  to  appeal  to  that,  is  to  give  up   the 
Caufc  to  them.  Happy  Times  of  that  new 
Church  !  An  Image  of  Heaven  uponEarth, 
cmd  of  that    heavenly    JerufaJem   in  the 
Church  oi\th(^  C2iixh\yjerufalem\  Happy 
Times,  when  they  who  were  Members  of 
the  ChurchJivM  already  asCitizens  of  Hea- 
ven •  v/hen  their  Manners  were  as  confor- 
mable to  the  Laws  of  JefusChrifl,  as  they 
thcmfclves  were  near  the  Days  ofhistleih! 
And  what.bccaufc  we  aremorediftant,mjft 
we  be  more  ciirninal  !    Have    we  nci     all 
the  kmc  Precepts  in  our  hands  ?     Is  not 
Chrift  iiinii'trlf  ftill  held  forth  and  crucilied 
tMoiC  us^   in  the  Account  the  Evargcr.fts 
;^ive  of  his  Life  ^v  Dcatl^^.     ' '  The 


DEfRACTlOn.  26s 

The  Example  even  of  many  of  the  Pa-  Sect.IX 
ganSy   who    have  condemned   Detiaftion,^-'^^"'^'^ 
fhoLild  furnifh  us  with  another  Motive  to 
avoid  it.  What  a  Shame  is  this  to  us,  that 
Perfons  who  had  no  other  Help  than  the 
Light  of  Nature,    Ihould   appear  to  have 
more  noble  and  right  Sentiments  than  we, 
who  have  befides  our  natural  Light,  a  Re- 
velation fo  pure   and  foextcnfive  I  Ncver- 
thelefs,  to  hear  fome  among  them,  and  the 
greateft  part  of  Chriftians,   one  wou'd  be 
ready  tof$y,that  we  vverePagans,they  were 
Chriftians.     How  unhappy  for  thefe,  that 
the  other  fhall  rife  up  in  Judgment  againft 
them  and  condemn  them  I  Mat.xi.fj 

I  acknowledge.  That  the  generality  of 
theP.is;an  World  wasextreamlyaddiftedto 
Detradion,and  that  they  made  aGod  thereof 
under  the  Name  of  Momus  *  ;  but  is  not 
this  ftili  a  prefling  Motive  not  to  detraft  ? 
Can  we  faultlefly  and  without  blufhing,  i*- 
m'tate  thofe  who  according  to  St.  Patily 
were  in  Darknefs^  without  GO  Dy  and 
without  bope  in  the  IVorld ! 


*  The  Pagans  reprefentcd  him  in  perpetual 
Idlenefs,  and  faid^  That  being  chofcn  an  Ar- 
bitrator and  Judge  between  jfupiteryMnervaf 
and   Vulcan,   He  blam'd  them  all  Three. 

fhe^ 


a66  A  freatife  againfi 

Sect.IX  "fhe  Uics  of  this  SeBio?2, 


H  E  Motives  mentioned  may  be  of 
Ufe  to  all  Peribns :  Thofe  who  love 
Reputation,  Thofe  who  need  the  Help  of 
another,  Thofe  who  wou'd  gain  the  Good- 
Will  of  Men,  Thofe  who  wou'd  tafte  the 
good  Things  of  Heaven,  may  find  in  what 
has  been  faid,Motives  to  refrain  Dctraftion, 
And  ib  may  thofe  who  love  to  undertake 
only  eafy  Things,  and  whofe  fuccefs  is  in- 
fallible, it  being  equally  eafy  and  pofliblc 
to  refrain  Backbiting  our  Neighbour. 
Here  likewile  may  be  found  all  that  is 
profitable,  agreeable  and  delightful  to  Men. 
Moreover,  Thefe  Motives,  which  are  fo 
proper  to  take  Effeft  upon  the  Heart ;  and 
the  Knowledge  of  thefe  Motives,  which  is 
fo  capable  of  enlightning  the  Mind,  will 
Tender  thofe  inexcuf  ble  who  will  not 
change  their  Conc'uft.  Do  not  then  any 
longer  detraft  from  others  and  tell  them 
when  Occ'jfion  (hall  prefent.  Sirs^yc  are 
%ai  j.i6.  Jirethren  •  Why  do  ye  wrong  one  to  ano- 
ther  ? 

s  E  c  r  I  O  N 


S  ECriQ  N    X.  SectX 

Containing   many   Duties  and  Counfels 
concerniag  Detradi'ton. 

ji^g  T  will  be  to  little    purpofe  to 
know  the  Caufes,  the  Nature, 
the  EfFeds,   the  Mahgni  ty  of 
an  Evil,  in  order  to  cure  it,  if 
we  do  not  ufe  theRemedies  needful  to  drive 
away  the  Evil.     So  it  will  be  of  very  lit- 
tle Profit  to  be  informed  of  the   C^iality, 
the  Nature     he  Sources,    and  the  Degrees 
of  D  etradiun,  in  order  to  cure  this   Gor- 
ruption,if  we  ihould  not  give  thofe  who  arc 
filled  with  this  mortalVenomjtheRemedies 
neceffary  to  drive  it  away.      In  this  laft 
Sedion  therefore  welhallgive  thefe  whole- 
fome  Medicines  under  the  Name  of  Duties 
and  Counfels,  i.  To  thofe  who  intend  to 
avoid  the  Sin  of  Detradion.     2.  To  thofe 
who  are  fallen  thereinto.     3.  To  thofe  who 
hear  Detraction.      4.  To  thofe   v/ho  are 
Ipoken  againlt. 


ARTICLE    /. 

DMti&3  and  Counfels  to  thofe  who  dejir& 
to  avoid  DctraSHon. 

NO  T  to  repeat  here  the  variousCoun- 
fels  we  have  given  in  the  Courfe  of 
^~-''     this 


1^3  ji  Treatife  againji 

Sect.  X.  this  Treatife,  efpeciaily  in  the  U{es  of  each 
C^V^^  Sedion,  fuch  as  is  that  of  having  our  Eyes 
fixt  rather  on  the  good  Qualities  of  a  Man, 
than  upon  his  bad  Qualities,  6Cc.  I  begin 
\vith  faying  that  we  ought  to  lay  afide  all 
thofe  Pdffions  and  Deteds  which  are  the 
Caufes  and  Sources  of  Detraftion.  With 
this  Precaution  you  cannot  fail  of  Succefs 
in  extirpating  it.  By  cutting  the  Root  of 
a  Tree,  the  Tree  muft  needs  fall  of  it  felf. 
By  taking  away  the  Caufe,  we  take  away 
the  Effed  at  the  fame  Time  :  This  is  c- 
vident. 

We  muft  often  and  ftrongly  reprefent 
to  our  felves,  how  Detraftion  is  a  very 
great  Sin,  its  fatal  Effefts  and  the  power- 
fulMotives  which  fliould  turn  us  therefrom. 
Certain  I  am,  we  fhould  therein  find  Rea- 
Ibns  fo  ftrong  againft  Detradion,  that  \vc 
ihould  not  be  in  a  fufpence  about  doing 
for  others,what  we  wou'd  that  they  ftiould 
do  for  us. 

After  this  let  us  accuftom  our  fclves,  to 
give  GUI  utmoft  Application  to  the  work 
of  our  Salvation,  and  to  make  ufe  of  all  the 
Time  which  fo  important  aThing  dcmsinds  ^ 
fo  important  th^t  it  Is  properly  the  only 
Thing  important  for  us.  If  wc  do  thi ,  ••  c 
Ihill  have  neither  Time  nor  Will  for  iJe- 
traftion  :  We  fliall  no  more  find  Time 
thcrctor,  feeing  the  Inftruction  we  owe  to 
our  fclyesp  the  Care  we  arc  obliged  to  take 

not 


DETRACflON.  26^ 

not  to  fall  into  numberlelS  Sins  "which  fo  Sect.X. 
€afil)f  befet  us  ^  and  theTimc  it  Iclt"  which  J;;^^^^ 
demands  the  Pradice  of  the  Virtues  com- 
manded us,  will  leave  us  no  Icilure  to  dc- 
tradt  from  others.     This  is  lb  true^that  the 
Time  for  Prayer  alcne  may  take  up  all  our 
Life  Time,  according  to  that  Exhortation 
of   the    Apoflle   of  the    Gentiles,    /^;^^  i  Thcf.  >. 
without  Ceaftng.     Wou'd  we  employ  that 
Time  which  we  Ipend  in  prying  into  and 
finding  out  the  Defects  of  others,    in   cor- 
recting our  own  and  examining  our  felves, 
we    ihould  acknowledge,   that   this  Duty 
requires  fo  much  Time  that  there    would 
be  none  left  lor  cenfuring  the  Actions   of 
other  Men. 

Some  complain,  that  they  have  no  lei- 
fure  to  read  GOD's  Word  in  private,  end 
to  difcharge  the  otherDutics  of  Piety  ^  but 
this  Complaint  woa'd  ceafe  if  we  did  cm- 
ploy  for  thisEnd,theTime  which  we  ipend 
in  Words  and  Vifits  ot  Detradion.  When 
we  are  thus  diftraded  and  involved  in  the 
Affairs  of  others,  we  have  no  Tim-  for  to 
think  of  our  own.  Above  all,  iirftead  of 
difcourfing  to  the  Diladvanta^e  of  our 
Neighbours,  we  might  difcourfc  fo  as  to  be 
advantageous  to  our  felves,  even  by  blcfling 
and  praifing  GOD  with  our  Mouth.  And 
truly,  to  keep  us  iVom  dctraftmg,  there  is 
no  need  of  cutting  cut  our  Tongue,  aslbmc 
Ghriftians  have  donc.for  fear  left  thcStrcngth 

of 


ayo  A  T'reatife  againjl 

Sect.  X.  of  the  Temptations   they  endured  for  the 

>-'''V^  Nameof  Jeliis  Chrift,   fhould  oblige  them 

to  deny  him  with  their  Mouth.   Here  the 

Temptation  is  not  fo  ftrong,  and  moreover 

inalmuch    as  we   may   make  our  Tongue 

Icrve  to  glorify  GOD,  we  Ihould  do   our 

Iclves  a  great  Injury  to  deprive  our  felves 

of  thisHelpo     And  further  we  may  remark, 

that  oui'  Lord  well  fays,  that   if  our  Eye, 

Mitth.  y,  our  right  Hand,  our  Foot  offends  us,  it  is 

-^.  50.      our  Duty  to   pluck  it  out,  to  cut  it  off  • 

but  he  lays  Ho  liich  thing  of  the  Tongue, 

becaufe   that  perhaps  the  other    Members 

do  not  contribute  lb   much  to    the  Glory 

of  our  Father  andCreator,  as  we  may  blels 

him  with  this. 

Moreover,  If  w^e  apply  our  felves  to  the 
Things  of  the  Kingdom  of  Heaven  as  we 
ought,  we  Ihall  have  no  Will  for  Detrac- 
tion, becaufe  that  in  this  Study  we  Ihall 
find  athoufand  Inftruftions  and  Motives 
which  may  turn  us  therefrom. 

As  tie  Itch  of  Talking  is  not  only  one 
of  the  Sources  of  Detradticn,  but  inalmuch 
as  Detraftbn  it  lelf  is  many  Times  only  a 
Babling,  tht  Means  of  abflaining  therefrom 
Rom.  U'  ^vill  be  to  taik  little.  The  Apoftlc  alio 
commands  us  to  be  flow  to  fpeak.  Job 
Jcb3x.  i.rnade  a  Covenant  with  his  Eyes,  that  he 
might  not  Sin  by  their  means,lb  we  fhould 
make  a  Covenant  with  our  Tongue,  thar 
we  offend  not  GOD  by  that,      'Twas  lor 

this 


D  E  r  R  ACTIO  N. 


^^i 


this  that  the  Pfalmift  laid,  He  would  keep  Sect.X, 
his  Mouth  with  a  Bridle.     This  Care  is  lo  -^"^K^ 
necelTary  even  for   our  temporal   Benefit  ^^'^'  ''^*^* 
that  the  Heathen  owned  this    Advantage 
offilence.       Cato  \  faid,  th.t   the  Prime 
and  principalVirtue  was  to  rule  theTouguc, 
And  that  he  is  next  to  GOD,  uoho  kfwws 
how  to  be  rationally  JilenL      Another  * 
excellently  faid,    that  he  who  knows  not 
how  to  he  ftlent^knows  not  how  to  [peak. 
Indeed  we  muft  have  ibmeReafons  to  talk, 
but  there  is  no  need  of  any  for  our  filence. 

The  Time  we  allow  for  filence,  or  if 
you  pleafe,  the  Time  which  filence  allows 
us,  may  be  very  profitable  to  us  by  re- 
flecting on  the  weighty  Reafons  we  have 
to  refraifi  Dctradlion.  Thus  I  wcu'd  ad- 
vile  thofe  who  are  tempted  to  detract,only 
to  think  on  that  Precept  of  the  Apoftle 
l^aul^  Speak  Evil  tff  no  Man.  As  we 
know  very  well,  that  this  Command  was 
given  by  Infpiration  of  a  GOD  who  will 
feverely  punifh  them  who  break  hisLaws; 
This  tho't  alone  may  make  us  hate  and  ab- 
hor Detradlion 

And  altho'  we  ought  to  Ipeak  with  re- 
ferve,  yet  we  may  fpcak  with  an  open  and 
free  Air,  which  carries  with  it  neither  Au- 
fterity  nor  Pedantry. 

i\  

t  Virtutcm  primam  efTe  puta  compcfccrc  Lin- 

guam  ;  Cato. 

f  k'roximus  ille  DcOj  qui  fcit  latione  taccrc. 


^'jz  A  Threat ife  againd 

Sect.  X.      My  farther  advife  is,    That  we  make  it 

yry^^ ^  DQtv  to  weep  over  Sinners,  to  be  H,rievcd 

ior  the  Faults   they  commit,  and  not  to 

make  them  the  Subjeft  ot  our  Paitime  and 

Diverfion,    as  is  but  too  common.     If  \vc 

coniider  the   Zeal    we  ought  to  have    for 

GOD's  Glory,   and  the  Love  we  owe  our 

!Ncighbours,there  is  nothing  more  capable 

of  raifing  our  CompaHion    towards  them, 

and  of  moving    our    Bowels  with    Grief, 

than     to     lee     how    they    are  plunging 

themlelvcs  into  eternal  Mileries  by  their 

finful  ways.     'Twas  on  this  Account  that 

the  Royal  Prophet  laid  in  PjaL  1 1 1^.  53; 

That  Floods  ofTcars  ran  doiso?i  his  Eye  s^ 

'when  he  Jaw  that  Men  kept    not   God's 

Law,     Hence  it  was  that  Lot's  righteous 

Soul  was  afflicted,  when  he  confidercd  the 

Crimes  of  &<rfo;;;.     Alas !  Were  we  of  the 

lame  Sentiments,    we  ihould    not  take  lb 

much  plealure  and  delight  in  detracting  our 

Iclves,  or  in  hearing  oihcis  deti,:6t.  Ground 

for  re)oicing  is,when  we  IccPeilbnsoblervc 

GOD's  Commandments,  in  the  obicrvation 

\vhcrcof  true    Wifdom   ccnfifls.        Hence 

that  of  Solomon^    Jl/y  Son  if  thine  Heart 

Pro  13 1  J.  ^^  i;;//^'^  my  Heart  Jhall  rejoice^  eK:en 

Piine. 

We  flinuM  avoid  liaving  a  ftricl  Com-* 
merce  with  Detradlors,  inalinuch  as  bad 
Company  is  very  apt  to  corrupt  thele  good 
Sentiments  in  us.      Wc    mult  keep  tlicm 

at 


at  a  Diftancc  from  us  or   our  felves  at  aSicr.X. 
Diftance  trom  them.     Thus  did  David  at  ^-^"^'^^ 
he  protcfts  in  PJaL  lOl.     This  alio  is  an 
apoftolical  Precept  as  has  been  obicrved  in 
Seftion  4 

I  don't  mean  but  that  wc  may  frequent 
their  Company  if  wc  believe  that  by  con- 
verfing  with  them  wc  may  convert  them 
from  this  Sin  So  that  as  long  as  wc  hope 
to  lucceed  herein,  wc  ought  to  fpcak  to 
them  and  warn  them  thereof,  but  wc  muft 
forfakc  them  when  we  can  expe£t  nothing 
from  them.  Even  as  Phyficians  do,  who 
vifit  a  ficfc  Man  while  there  is  any  likeli- 
hood of  his  Recovery,  but  leave  him  whea 
they  judge  that  humane  Remedies  will  be 
ineneftualonhim,and  we  muft  imitate  thoft 
who  go  to  fee  Pcrfons  ill  of  the  Plague, 
who  guard  themfelves  with  Prefcrvatives 
againft  the  contagious  Evil,lcft  while  they 
try  to  help  others,  they  deftroy  themfclvc$ 
with  them.  / 

Moreover,  If  wc  ought  on  a  thoufan/J 
Occafions  to  avoid  the  Company  of  Dc- 
tradors,  the  Society  of  wife  and  pious  Per* 
fons  may  be  a  great  help  to  us,  to  hinder 
us  from Detrafting,  according  to  thatMaxim 
of  the  wife  Man,  He  that  ^walketh  ^itb^to.\^U 
the  njoife  Jhall  bs  ^ife. 

Another  Counfel  may  be  this,  To  think 

that  GOD  beholds  all  things  and  will  call 

US  to  a  Y<ry  ftrift  Account.    Did  wc  buly 

T  ^^^ 


a74  -^  freatife  againji 

Sect.X,  our  felves  on  this  Tho't,   How  efficacious 

^-'^'^y^^  wou'd  it  be  to.make  us  hate  Detraftion  ! 
Wou'd  wc  do  before  the  King  of  Kings 
what  he  has  cxprellly  forbidden  !  When 
the  moft  difobedient  in  the  World  will  be 
careful  at  Icaft  to  obey  an  earthly  King's 
Orders,  while  in  his  Prefence.  Wc  don't 
urge  this  Article  becaufe  the  Punifhment 
which  GOD  will  inflia  on  DetraftorSjand 
which  we  have  alledged  as  a  Motive  to 
abftain  from  Detraction,  fuppofes  the 
Knowledge  he  has  of  all  oui  Words. 
We  muft  fhew  that  wc  thinJc  on  GOD 

ProY* X5X  by  praying  to  him  for  Gracp  not  to  fall 
into  this  Sin,  fince  our  Tongue  is  in  his 
f  ov/er.     And,  alio,  that  fo  Wc  may  always 

Eph. 4. 15, follow  Trdtti  with  Charity.'  ' Let  us  fay 
to  him,  Set  a  Ji^atch^  O  Lor  A,,   before  my 

prai.141.3.  ^Q^^)^^  i^^p  f]^^  ^^^^,  Qf^y  lips  :     T'hat 

Jh  tl^  fVords  of  our  Mouihi  and  the  Me- 
Pfai.  19.    'Citation  of  our  Hearts  may  be  accepahU 
in  his  Sight.     And  in  fine,  Th^t  in  Para- 
dice   we   may  ling  forth'  that  Hymn  pf 
T^i:iumpb,   Nbm  is    come  Salivation  and 
p.y  ii^jo.5/^^;?^//a  and  the  Kingdom  of  our  GOD\ 
and  the  Power  of  his  Chriji :  J  or  the  ac^ 
'iufer  of  our  brethren  is  caji  downfjohich 
'  accufed  thim  before  our  GQD  Day  and 
'Night. 

In  a  Word,' we  ought  to  be  extremely 
<ih  our  Watch  not  to  fin  by  Detrafting, 
atid  thereby  rcndringthe  Grace' of  GOD  oi 

no 


DEfRjICTlON.  27s 

no  Fruit  and  EfFedj  and  thisfo  much  the  Sict.  X^ 
more  as  we  may  detrad  fo  many  Ways  and  ^'^V>*/ 
have  If  many  Occafions  and  Temptations 
to  do  it.  Thus  we  ought  to  engage  in  what 
David  faid,  /  ^ill  look  well  to  my  fVaySy 
that  I  of  end  not  wth  my  foogue.  ^  *^*  ^**' 

ARTICLE    //. 

7'Jbe  Duties  of  thofe  iJbbo  are  fallen 
"■'■  '-  ''    into  DctraHion. 

IN  the  foregoing  Article  we  confidered 
Detraction,  as  a  Sin  which  we  might 
fall  into,  in  this  we  Ihall  confider  it  as  al- 
ready committed.  In  the  one  I  have  (hewn 
what  ihaft  be  our  Praclice  in  order  to  a- 
void  It  ^'  here  I  Ihall  Ihew  what  muft  be 
done  to'  corre<^  it,  to  remedy  it  as  much  as 
poffible  and  render  it  al  light  as  may  be. 
Not  but  that  all  which  we  have  faid  ii  the 
othet  Article  may  fait  this:  For  the  fame 
Advices  we  have  already  given,  arc  very 
neceflary  for  thofe  who  have  aftaally  dc- 
traded.  Bat  as  to  thefe  laft,  fomcthin? 
farther  is  really  neceflary. 

Their  firft  Duty  is  to  repent  of  their 
Detraftions  and  to  forfake  them.  All  the 
World  own  this  Condition  to  be  abfolate- 
ly  ncccffary  in  order  to  obtaia  the  Pardon 


otj6  A  Treatifc  againjt 

Sect.X.  of  their  Sins  from  GOD.  -™  Dctraftion 
^-Or''^  being  a  Sin,  Repentance  is  then  abiblutcly 
ncccflary  therefor.  ^ , , . , ,    ^ 

And   fince  Sorrow  is  a  Part  of  Repen- 
tance, they  who  have  fpake   ill  of  others, 
muflr  neceffarily  be  now  afflided,  therefor. 
Jim,  4.  f,  O  Dctradtors,  Be  aJfiBedy  and  ntourn^and 
'  'poeep  :  Let  your  Laughter  be  turned  to 
'  Mournings  and  your  Joy  to  Heaiiinefs, 

And  when  vye  have  quitted  this  Sin,  wc 
ought  afterwards  to  ad  quite  contrary,and 
to  repair  the  Injury  wc  have  done  our 
Neighbour  by  defaming  him.  I  know  this 
Injury  is  in  a  fcnfc,  irreparable,  fincc  wc 
Cannot  make  what  h^s  been  laid,  be  unfaid, 
s^nd^vhat  ha$  been,  written,  be  unwritten. 
Neverthdefs  if  wheja  wc  have  blamed  a 
Pcrfon  oa  Account  qf  Ibme  particularFafts, 
we  ihew,  that  on  the  other  Hand  he  has 
Virtues  which  delerve  our  Vraifes,  this  a 
little  diminiiheth  the  ill  Idea  wc  had  for- 
merly given  of  him.  ^ 

If  there  be  any  Thing  oppofite  to  De- 
traftion,  it  is  doubtlefs  the  I'raife  we  give 
to  the  good  Aaions  of  our  Neighbours, 
and  thie  mentioning  of  thcfe  Adions.  Per- 
haps wc  fhan't  liiccccd  fo  as  to  make  the 
Pcrfons  before  whom  \yjc formerly  detraded, 
bclicye  the  Good  wcf^yofthofc  who  were 
once  the  Objeds  of  our  Detradion,  but 
however  this  be,  it  is  our  Duty  to  try  this 
wav  and  to  endeavour  to  make  it  fuccccd, 

foi^ 


DEtRACriON.  177 

for  It  IS  the  only  way  that  can  be  made  ufc  StcT.  X. 
of,  and  the  moft  proper  in  this  Dclign. 
^  In  fine,  it  is  their  Duty  to  get  profit  to 
themfelvcs  by  the  Faults  which  they  liavc 
condemned  in  others.  That  is  to  lay,  if 
they  have  decryed  them  for  their  Avarice 
and  Debauchery,  they  arc  to  beware  that 
they  themfelves  be  not  covetous  and  dc-^ 
bauched.  Nothing  could  be  more  proper 
to  corred  us,  than  this  Knowledge  of  the 
Faults  and  Sins  of  another,  and  that  for  this 
Reafon.  Vice  in  another  appears  to  us  in 
all  its  moft  filthy  Colours,  &C  moft  hideous 
Forms.  It  then  appears  to  us  entirely 
frightful,  and  nothing  in  my  Opinion  is 
more  proper  to  make  us  hate  it  "f bales 
faid  very  well  hereupon,  fhat  the  tVay  to 
live  virtuoujly  is  to  avoid  ^hat  ^e  find 
Evil  in  others. 

ARTICLE    HI. 


T 


The  Duty  of  thofe  in  Prefence  of 'whom 
People  have  DetraHed. 
H  E  Number  of  Fcrfons  who 
hear  Detradion^  is  not  Ids  than  of 
thofe  who  do  detradt  :  Since  what  makes 
Detradlion,  is,thcDifcovcring  our  Ncigh-f 
bour's  Defefts  to  others  v^ho  hearken  to 
us.  So  we  fliail  give  fomc  Rules  to  tlieic, 
and  ftlCVYtbcm  their  Dutv. 

T    ;       '  Their 


%f%  jt  freattje  sgainfl 

Sect.X.     Their  firft  Duty  is  to  take  the  Part  of 

^"^^"^^^"^^  the  Abicnt  and  to  cxcufe  them  as  far  as 
poflible.  This  is  one  of  the  principal  Du- 
ties of  Charity  :  and  many  times  they  who 
are  content  to  remain  Neuters,  become 
guilty  of  Detradion.     Here  that  Maxim 

LuVxi3»may  be  applied,  He  that  is  not Jor  me  is 
againji  me.  When  therefoic  you  hear  a 
Man  ill  fpokeh  of,  take  his  Part,  and  if 
you  cannot  cltajr  him  of  what  he  is  ac- 
cufed  of,  make  known  his  good  Qnali^ 
ties.  This  is  fo  much  the  more  eafy 
as  I  believe  there  are  none  but  what  have 
fome  good  Qualities.  Relate  all  that  you 
know  commendable  in  that  Perfon,  or  all 
that  you  have  heard  others praife  him  for. 
This  is  fo  much  the  more  juft,  as  there  is 
no  Perfun  how  honeft  and  good  foevcr  he 
be,  but  would  appear  aMonfter,if  welhould 
tell  <5f  all  that  is  badin  him,  without  rela* 
ting  alfo  what  is  good  in  the  fame.  Take 
the Apoftles  themlelves ;  you  will  fee  them 
proud,  ambitious,  infatuated  with  a  tem- 
poral Kingdom  of  the  Miferies,  in  which 
every  one  expefted  the  highett  Places :  You 
will  fee  them  either  forfaking  or  denying 
their  divineMafter,  and  quarrelling  one  with 
the  other.  So  that  if  you  do  not  caft  your 
Eye  on  the  other  fide  to  admire  their  Zeal 
and  a  thoufand  other  Virtues  which  gained 

*Tiin.4.?.  them  the  CroiJon  of  Righteoufnefs^  they 
willfecm  toyouPcrlbns  not  only  unworthy 

of 


DErRACflON.  ^79 

of  thcApoftlelhip  but  even  of  the  Name  of  Sect.  X. 
Chriftians.  K^^^r^^ 

If  we  know  no  Good  to  fay  of  Perfons, 
wemuft  not  pofitively  cxcufe  them.  This 
would  be  both  ridiculous  and  impoflible. 
But  we  muft  exru/t  them  by  Judgments  of 
Charity,  w^'ctiout  getting  too  much  enga- 
ged. Perhaps,  we  may  fay  to  Detraftors, 
He  you  arc  fpeaking  of,  had  no  Defign  to 
carry  matters  fo  far,  and  perhaps  the  Re- 
port that  runs  abroad  is  not  very  well 
grounded,  ^c.  We  muft  at  leaft  interpret 
the  Evil  we  hear  related,  in  the  beft  way 
we  can,  and  give  it  the  moft  favourable 
Conftfudion  it  will  bear.  Thus  St,AuJlin 
afted,  when  he  wou'd  excufe  fertullian^ 
for  faying  that  GOD  is  corporeal  :  In  en- 
deavouring to  clear  hira  of  this  Error,  He 
faid,  Th^Li  TertufJiaffy  by  the  Term  of  Bo- 
dy, only  meant  a  Subftance  ;  which  takes 
away  the  Herefy,  it  being  certain  that 
GOD  is  a  Subftance,  tho'  net  a  bodily  one. 

In  fine,  We  Ihould  endeavour  to  dimi- 
nifti  the  enormity  of  fomcCrimes,by  (hew- 
ing that  many  Circumftanccs,  which  at- 
tend thofe  who  have  committed  them,  de- 
fer ve  to  be  weighed,  and  iliould  rather  in- 
duce us  to  abfolve  them,  or  at  leaft  not  to 
condemn  them  with  fo  much  rigour. 

We  mull  above  al),    powerfully  defend 
thofe  whofe  Crime  is  not  well  proved,  and 
ihew  that  there  is  as  much  reafon  to  dif- 
T  4  ^Tcdil 


nio  ji  frcat'tfc  dgainU 

Sect.  X.  credit  what  is  faid  to  the  difadvantagc  of 
^'^^^^'^  the  abfent,  as  to  believe  it>  and  confe- 
quently  we  muft  fufpend  our  Judgment  or 
give  1l  in  on  the  charitable  fide.  Never** 
thelefs  in  cxcufing  ourNeighbour,  we  muft 
never  deviate  from  the  following  Rules  : 

I.  We  are  not  to  lye  to  excufc  any  one 
whatever.  We  muft  never  do  Evil  that 
Good  may  come  of  it.  Lies  officious  for 
others,  are  damnable  to  thofc  who  fpeak 
them. 

i.  We  are  not  to  excule  oncFault  by  ano- 
ther, as  to  excufe  Covetoufnefs  in  oneMan 
becaufe  of  the  meannefs  of  his  Soul ;  Lux- 
ury in  another  becaufe  of  his  Vanity, 

3 .  We  are  not  to  excufe  one  Man  by 
accufing  another.  There  are  fometimes 
Occafions  wherein  we  may  fhew  that  nei^ 
ther  the  Accufer  nor  Accufed  have  done 
Wrong.  For  Inftancc,  the  Phyfognomift 
who  accufed  Socrates  of  being  brutifti, 
given  to  Drunkennels  and  Unchaftity,  had 
reafon  therefor,  becaufe  fuch  was  his  na- 
tural Difpofition.  His  Difciples,  who  on 
the  contrary  faid  he  was  not  fo,  had  rca- 
fun  alio  on  their  fide,  becaufe  he  had  for- 
faken  thofe  Vices.  And  this  is  of  Impor- 
tance to  be  oblcrvcd  to  others  on  many 
Occafions  in  order  to  juftify  both  the  one 
and  the  other  :  For  there  arc  everyDay  a 
thoufand  Mifundcrftandings  of  this  fort, 
>vh;^'h  might  he  fo  adjuftcd  and  cleared  up. 

u 


If  we  can't  excufe  the  abfcnt  who  are  fpo-  Sicr.  X. 
ken  ill  of,  we  muft  break  off  the  Convcr- 
fation  from  Detradion.  Here  we  muft  make 
ufc  of  our  Judgment,  and  our  Penetration 
and  fticwas  muchWit  in  turning  theCourfc 
of  Detraftion,  as  others  ftiew  in  detrading 
finely.  Jf  wc  arc  alone  with  a  Perfon  who 
in  his  Difcourfe  with  us  detrafts  from  ano- 
ther, wc  are  with  Moderation  to  make 
him  perceive  the  wrong  he  is  in,in  detraft- 
ing.  But  if  we  arc  in  a  Company,  I  don't 
advife  to  fuch  a  Thing.  Then  to  rep-rovc 
Detraftors  openly  would  be  detrafting  ojre's 
felf.  We  muft  wait  for  a  more  favourable 
Ocaafion.  We  ihould  then  rather  turn  the 
Converfation  on  Matters  of  Piety  or  Wit, 
or  at  leaft  of  indifferent  Nature  ^  which 
is  eafy  forPerfbns  who  have  cither  Pietyor 
Wit,  or  anySway  in  theWorld,  with  refc- 
lence  to  their  Birth  or  their  Employment. 
If  all  thefc  Ways  won't  do,  we  muft 
leave  the  Company,  that  fo  we  may  not 
have  the  Mortification  to  hear  GOD  of- 
fended, or  may  not  be  tempted  to  detraft 
bur  felves,  or  ftiew  that  thefe  Difcourfes 
dilplcafe  us  becaufc  wc  think  there  is  Evil 
in  them.  If  ftill  wc  are  withPcrlbns  whom 
vve  can't  well  get:  dil-engagcd  from,  wc 
muft  then  keep  a  profound  Silence,  all 
the  Time  they  are  detracting,  and  as  foon 
as  the  Converfation  turns  upon  Matters  of 
indifferent  Natuve    wc  muft   difcourfe   as 

others  ; 


a  8  2.  A  frcatife  againji 

Sect.  X.  others  :  which  will  eafily  fliew  that  wc 
kept  fiience,  only  becaufe  we  did  not  love 
to  detraft,  and  this  will  be  a  LelTon  to  o- 
thers.  What  is  to  be  done  after  this,  in 
order  to  ftrike  as  much  as  may  be  at  the 
veryBottom  of  Detraftionjisnot  to  heark- 
en favourably  to  thofe  who  wou'd  Ipread 
Detradion.  If  we  fhew  more  Difcontent 
than  Pleafure  in  hearing  Detraftors,  they 
"willfoon  ceafe  detrafting.  "  If  Informers 
"  perceive  that  we  have  moreAverfion  for 
*^  them  than  for  thofe  whom  they  accufe; 
*^  they  will  foon  break  themfelves  of  this 
"  evil  Cuftom,  and  will  reform  this  Sin ; 
"  and  after  this  they  will  hearken  to  us, 
"  and  we  fhall  become  their  Saviours,  and 
"  they  will  call  us  their  iienefatlors,  fays 
"  St.  Chryfoliom.  ''  And  this  we  are  o- 
bliged  to  do,  fince  to  do  otherwife  is  to 
fecond  Dctraftors,  to  favour  them,  and 
confcquently  to  Sin  :  Which  made  one  of 
the  Ancients  fay,  "  That  Detractors  ferve 
the  Devil  with  their  Mouths,  as  their 
Hearers,  do  with  their  Ears.  " 

If  wecan  do  no  better,  Let  us  make  as 
tho'  we  did  not  mind  what  they  fay  •  they 
will  knov/  thereby,  that  at  leall  we  have 
much  Indifference  for  their  Difcourfc.  The 
Conduct  oi  Confiantine  the  great,  delerves 
to  be  here  remarked  and  imitated.  Many 
of  tlic  Blfhops  having  prefented  to  this 
Piincc,    Memorials   containing  reciprocal 

Complaints 


DEfltjICfTION.  aSj 

Gamplaint$  of  each  other,  and  he  being  Sect.X. 
plagued  almoft  every  Day  with  Accufati-  n^^'v^^ 
ons  of  this  fort,  he  referred  them  all  to  a 
certain  Day  ;  and  when  the  Day  came,  he 
faid  to  them,  "  All  thefe  Cgm plaints 
^ '  Ihall  be  judged  in  the  laft  Day,  by  the 
^^  common  Judge  of  all  Men.  It  does  not 
"  belong  tome  to  take  Notice  of  them  j 
"  to  me,  who  am  bvit  a  Man ;  fincc  the 
^  Accufcrs  and  the  Accufed  arc  Bi- 
^'  Ihops,  who  ought  to  do  nothing  that 
^^  fubmits  them  to  other's  Judgment. 
«''  Let  us  then  imitate  the  Mercy  of  GOD, 
"  in  pardoning  one  another,and  renouncing  jo2om«> " 
^^  all  thefe  Accufations.  Let  us  agree  in  ^i^-  ^-  ^^ 
"  examining  Queftions  of  Faith  for  which 
^^  we  are  now  aflembled  ".  And  having 
faid  this,  he  order'd  all  the  Complaints  to 
be  call  into  the  Fire.  Thus  when  we  hear 
Detraftors,  we  Ihould  fay  to  them.  Let  us 
leave  it  toGOD  6c  to  theMagiftrates  whom 
he  has  eftablifhed,to  judge  and  to  condemn 
Men*  As  for  us  who  are  private  Peribns, 
'tis  none  of  cur  Bufinefs.  Let  us  imitate 
the  Mercy  of  GOD  towards  all  Men,  and 
let  us  agree  to  examine  our  own  Confci- 
ences,  to  blefe  theLord,and  to  difcourfe  on 
Matters  of  Faith,  without  ever  difcover- 
ingAccufations  injurious  to  our  Neighbour. 
If  we  have  not  always  Occafions  to  fpeak 
after  this  manner,we  have  at  Icaft  to  think 
and  act  thus,     Wc  ought  even  with  Plea- 

lur? 


a84  ^  Treatife  agalnfi 

Sect^X.  fuic  to  forget  what  was  faid  in  ourPrcfcnce 
'  againft  any  one.     Wc  ought  not  eafily  to 
beh'cvc  ^11  the    111  that  is  faid  of   a  Man, 
which  is  another  Rule  to  be  obfcrv'ed  by 
thofc  who    hear    Detraction.       We  mnft 
then   remember,  that  we  have  a  thoufand 
Times  heard  Falfities  fpread  abroad  con- 
cerning our  Neighbour,  and  even  perhaps 
we  our  felves  have  been  fomctimcs  flan- 
der'd.     That  thus  it  is  very  poffiblc,    that 
what  is  faid  may  be  likewife  falfc,  at  leaft 
with  regard  to  Ibme  Circumftances  :  And 
this  fhould  make  Perfons  very    backward 
to  believe  and  relate  what  they   hear  fpo- 
ken.     At  leaft  we  ought    thro*   Wifdom 
and  Charity  to  do  what  the  Law  of  GOD 
commands,  and  what  earthly  Tribunals  ob- 
ferve  thro' Juftice,  namely  not  to  condemn 
z  Man  but  by  the  Mouth  pt  t  ^^o  or  three 
unexceptionableWitneffes,     Anu  truly  we 
believe  eafily  the  Evil  which  is  fpcken  of 
others,  but  becaufe  we  are  confcious  that 
our  felves  are  capable  of  committing  the 
fame   Faults,  and   are  corrupt  enough  for 
that. 

But  fuppofing  at  piefcnt  here,  that  we 
are  very  certain,  and  have  no  room  to 
doubt,  but  that  theEvil  laidof  our  Neigh- 
bour is  very  true,  our  Duty  is  to  go  and 
tell  him  of  his  Faults  and  his  Vices,  which 
perhaps  he  himfclf  is  utterly  ignorant  ot. 
Wc  are  to  ftiew  bim  the  W.rwp   which 

"   ■'"  thcv 


DETRACTION.  ^8 


:> 


they  do  to  hisReputatlon  and  his  Intcrcfts,  Sect. X. 
and  cfpccially  the  Dan^xr  which  he  expo-  v^OT"^ 
fes  hLmlclftc.:  A  linkingeccrnally  intoHcll. 
^  ;This .is  a  Duty  which  all  Men  in  gene- 
ral are  obliged  to  practifc  towards  eacli  o- 
ther,  according  to  Scripture  Rule.  My 
Brethren^  lays  St.  Pau\  If  a  Man  be 
overtahen  in  a  Faulty  rcjlore  fucb  ^/^Hebj-n* 
One  in  the  Sprit  of  Meeknefs.  Eshort 
one  another  daily  "while  it  is  called  to 
Dayy  led  any  of  you  be  hardned  thro'  the 
Deceitfulnefs  of  Sin,  Let  us  conjider  one 
another  top'ovoketintoLove  ^  goodji^orks.  "^^'  '"''^ 
If  we  read  thofc  Paffages  attentively  and 
confidcr  what  goes  before  and  whatfollows» 
we  Ihall  fee  that  the  Apoftlcis  heie  treat- 
ing of  thofc  Remonftrances,  which  parti- 
cular Perfons  ftiould  make  to  each  other  a- 
bout  their  Condud.  Let  us  not  then  fay, 
That  they  regard  only  publick  Perfons, as 
for  Inftancc,  Pajiots.  For  in  Truth,  Juf- 
tice  requires  this,  of  the  latter,  but  Charity  «♦*  ^*^ 
requires  it  of  411  Men.  Don  t  then  leave 
this  officious  Care  to  Pallors  only  ^  doubt- 
Icfs  you  wou'd  hardly  be  willing  that  they 
Ihpuld  go  to  Heaven  for  you.  There  arc 
even  manyOccafions  where  particular  Per- 
fons are  more  proper  to  reprove  a  Man  lo- 
vingly,than  for  hisPaftors  to  do  it  j  againfl 
whom  there  arc  a  thoufandPcrfons  fo  preju- 
diced,  that  they  wou'd  fay,they  did  it  only 
for  Fafliion's  fake,  and  not  thro' any  Love 

they 


^85  ^  freatife  againji 

Sect.X.  they  bofethemj  or  that  wc  were  to  hearken 
^-''^^^  to  them  in  the  Pulpit,  or  at  the  Point  of 
Death,  and  not  at  any  other  TiHie.  More- 
over, Minifters  don't  know  all  Sinners  nor 
all  their  Sins:  and  for  many  other  Reafons 
they  may  not  fucceed  lo  well  in  this  mat- 
ter as  others. 

They  who  wou'd  fulfill  thisDuty,muft  ob- 
ferve  fome  Precautions,  and  follow  fomc 
Rules,  which  we  fhall  mention. 

I.  ThcFirJi  is  to  fee  to  it, that  they  are 
exempt  from  grofs  Faults,  and  efpccially 
from  thofe  which  they  blame  in  others. 
They  mult  get  rid  of  'em  if  they  are  fub- 
jeft  to  'cm,  as  much  as  poflibly  they  can, 
that  fo  they  may  be  in  a  Capacity  toex- 
hort  others*  They  muft  take  the  Beam 
out  of  their  own  Eye,  before  they  pretend 
to  take  the  Mote  out  of  their  Neighbour's. 
Wemuftbe  converted  before  we  can  exhort 
Sinners  to  Repentance,  according  to  that 
Luke  i»i  Conini2ij^(j:  ^f  ourLord  toPeter^  B^henthou 
Jhalt  be  converted^  Jtrengthen  thy  Bre-- 
thren.  But  efpccially  we  muft  not  have  * 
fpokcn  ill  of  them  before.  How  can  they 
take  our  Advice  weU,ifwc  fliew  ourfelves 
their  Enemies  by  defaming  theiji  ?  Hovf 
can  they  think  that  it  isj-cvc  which  guider 
our  Steps  towards  them,  if  they  fee  that 
wc  fail  it^  (^ur  Regards  to  them  on  many 
other  Occafions  ?  How  then  can  our  In* 
ftruftioRS  be  profitable  to  them  ? 

a.  A 


a.  Kfecond  Vx^cmxion  is,  to  ad  withi^acT.X. 
a  great  deal  of  meeknels,  prudence  and  cir-^-'^^'^^^ 
cumfpeftion,  that  foour  Reproofs  and  Ex- 
hortations may  have  an  happy  Succcls  ; 
What  I  fay  is  founded  not  only  in  the 
Scripture  ;  but  alfo  on  this  Confideration, 
that  nothing  grieves  Men  more,  than  to 
know  that  their  Defcds  aie  known 
and  blamed,  and  to  fee  that  they  are  defpi- 
fcd  for  them.  We  muft  then  make  ufc  of 
all  our  Induftry  and  all  our  Zeal  in  endea- 
vouring to  diminifli  that  which  gives  our 
Neighbour  fo  much  unealinefs  in  Reproofs. 
We  muftfometimes  grieve withhim,fome- 
times  lovingly  fet  forth  the  wrong  his 
Sin  does  him,  fometimes  praift  thofegood 
Aftions  in  him,  which  he  has  formerly  done. 
We  muft  do  our  utmoft  to  find  out  his 
Temper,  that  fo  we  may  in  fome  meafure 
conform  our  Difcourfe  thereto.  We  ftiould 
make  him  fee,  and  endeavour  to  perfwadc 
him,  that  it  is  neither  Pride  nor  any  other 
evil  Principle  ;  but  only  a  Defire  of  his 
Converfion,  which  makes  uj  talk  fo  freely 
to  him  of  the  Irregularities  in  his  Condud: 
We  fliould  affure  him  that  in  his  Turn,  on 
his  Part,  we  fhould  receive  the  CounfcJi  he 
may  give  us,  with  Humility  and  a  tradable 
Temper.  We  fliould  ufe  all  Sorts  ofMeans 
to  fwecten  this  charitable  Medici^ie,  that 
fo  when  it  does  not  appear  fo  diftaftful  he 

may  take  it  more  cafily. 

9.  A 


aSS  A  Treatife  again fi 

SacT.X.      3.  A //^/r^  Precaution  to  be  oblerve    is, 

^y^^^^^  not  to  name  the  Perfons  w  ho  have  Ipoken 
of  our  Neighbour's  Dcfefts,  Vrhoni  we  are 
now  ccniuring,  lell  we  let  them  together 
bythe  Ears. 

4.  Lajily\  We  are  to  pray  to  GOD  to 
convert  bcth  the  Detraftors  and  Detrafled, 
and  to  injreat  him  to  pardon  them  both. 
This  is  ancffential  Part  of  Charity.  Hence 

Chap,  ^.  ^t.Jamci  requires  them  to  pray  for  one 
another.    And  Sujohn  requires  us  to  pray 

X  joh.ch,  fQj.  aii  fQj^s  of  Sinners,  except  thofe  who 
Sin  unto  D^^/)b,  that  is,  againft  the  Holy 
Spirit,  vhich  Sin  being  at  prefent, 
always  or  for  the  moft  part,  unknown, 
it  folio ws,tiat  we  are  to  pray  fox  the  whole 
World. 

ARTICLE  7^;,: 

fhe  Duties  ^f  thofe  ^ho  are  fpokcn  ill  of 

AS  to  what  regards  this  Sin,    all  the 
World  is  aiit'^e   or  paj[ri:e  theicin. 
llpeak  now  ol  thefe  latter. 

Their /ry?  Duty  is  to  pardon  thofe  who 
have  detracted  from  them,  and  not  to  will 
^^^■'  4i  oi-  (jQ  ^j^y  £yjl  ^g  ^hem  therefor.  St.  Paul 
truly  rco^iircs  that  in  all  Ibrts  of  Cafes, wc 
fhould  paxdon,  others  as  Chrift  has  par- 
doned UF.    Particularly,  we  gught  not  to 

detraft 


^€tradt  from  thofe  who  have  formerly  dc-  S^cr.  X 
<:racted  from  us.  Hence  that  laying  of  6',  V^^C^ 
PeUry  Bs  ye  all  of  one  M'lnd^  ha-Sing  ^  '* '  *^ 
€Gm^aJjion  one  towards  another.  Love 
0S  Brethren^  be  ptiful,  be  courteous. 
Not  rendrlng  evil  for  evil^  or  railing  foi^ 
•raiUng^but  contrarywiJe.BJeJing  •  Knowr 
ing  that  ye  are  thereunto  called^  that  ye 
Jhould  inherit  a  Blejfing.  If  we  arc  noc 
Co  rcRder  Evil  for  Evil,  we  ought  not  then 
to  detraft  from  thofe  who  have  fpokcn  ill 
.of  us  before  ;  and  it  is  our  indilpenlable 
JDuty  fificercly  &  honeftly  to  pardon  themo 
This  i^  v/hat  thofe  Perfons  do  no^c  do,  (tho" 
they  pretend  they  are  ready  to  do  it, )  who 
tal]^  rngLch  after  this  Manner  ^  fuch  a  one 
fias  detra£t^d  from  me,  and  if  I  had  a  mind 
to,  I  know  y^ry  w^ll  how  I  cou''d  revenge 
my  feif,  I  cou'd  .eaiily  tell  of  many  fhamc- 
;ful  Things  of  his^  which  would  very  much 
jhurt  his  Reputation  ^  but  I  v/on't  pientioii 
*pm  9  and  I  pardon  him  the  Injury  he  has 
done  me,  as  J  wilh  that  GOD  may  forgive 
Bie  my  Offences^ 

Althp'  there  may  appear  a  great  deal  of 
good  Humo.ur  herein,  yet  there  is  certainly 
^  great  deal  of  hidden  Malice.  For  can  wc 
^eny  that  it  is  a  great  Malignity,  which 
woi;.'d  infinua^e  tbat  .w.e  have  great  Reafon 
;t9  jcomplain  of  ^  Mod,  to  call  him  a  Dc- 
lrador,an,d  to  fli.ew  ithaC  he  has  done  ihapier 
foi  Things^  the  Publication  whereof  %you'iJ 


up  A  freaflfe  agalnji 

Sect.X.  avenge  thofc  whom  he  had  detrafted  from  ? 
^^'^v^^^  There  is  moreover  a  manitellContradiction 
herein,  fince  if  we  fincereiy  pardon'd  him 
the  Wrong  we  complain  of,  we  fhould  n  X 
talk  of  it,  but  hide  it  and  forget  it  with 
Pleafure,  and  from  hence  it  comes,  that  in 
the  Scripture  ftiic,  to  forget,  to  hide  and 
pardon  a  Fault,  are  exprelt  by  the  lame 
Terms  and  do  often  fignify  the  fameThing, 
Thus  then  to  relate  a  Fault  which  we  fay 
we  forgive  to  a  Man,  is  not  to  forgive  it. 
Confcquently,  to  ask  ot'GOD  that  he  wou'd 
forgive  us  our  TrcfpaiTes  as  we  forgivcMcn 
their's  (  with  the  Mouth  only  )  is  to  pray 
that  he  wou'd  ftiew  us  no  Mercy. 

\Vc  mult  imitate  theExampleof6'.P/7///, 
who  fays,  They  curfe  and  uoe  blefs  ;  a 
Condud  quite  »ppofite  to  that  of  thofe 
who  hold  and  teach, that  it  is  lawful  to  kill, 
provided  that  it  be  in  fccret  and  without 
Offence,  thofe  who  detrad  from  us,  it  we 
can  no  other  way  flop  their  Detraction. 
This  is  the  Jefuitical  Dcciiion.  I  confefs 
that  it  appears  hard  to  the  Flelh  not  to 
revenge  our  felves  on  thofc  who  hurt  our 
Credit;  neverthelefs,  this  Difficulty  will 
be  much  diminilhcd,  if  we  refled,  firft,  that 
belkics  GOD's  ablolutcly  requiring  that 
he  permits  that  we  be  covered  with 
Shame  and  Infamy,  in  order  to  make  us 
humble,  and  ready  to  acknowledge  our 
Sins  J  to  exercife  our  Patience  and  that  wc 

may 


D  ErRACflON.  a^, 

xnay  put  in  Pradlce  many  Virtues  which  Sect.  X* 
we  cou'd  not  prafticc,  if  the  Malice  of  our  ^-^nrNj: 
Enemies  did  not  give  us  occahon  therefor  • 
fo  that  we  may  fay  with  reference  to  thofc 
who  have  fpoken  ill  of  us,  what  /  avii 
faid  with  regard  toShimei^who  curfed  him, 
T'/je  Lord  hath  faid u;f to  him,  CurjeDav'id.  i$»m.i<?.ifi 

It  is  anEfFect  of  GOD's  Providcnce,wh3 
permits  our  Enemies  to  infult  us,  either  to 
punifh  us,  or  to  try  us,  to  give  us  ways  to 
Ihev/  with  what  Refignation  wc  can  ac- 
guiefce  in  his  Will. 

A  fecond  Reafon  which  lliould  make  ib 
abftain  from  Revenge,  is  that  by  that  way. 
far  from  reeftablifhing  our  Honour,  wc 
Ihall  on  the  contrary  encreafe  our  Infamy, 
and  make  it  known  to  ftill  more  Perfons. 
Truly  this  will  be  giving  new  Matter  and 
new  Occafion,  to  thofe  whom  we  backbite 
in  our  Turn,  to  divulge  anew  and  ftill  far- 
ther, theEvil  which  they  have  already  told 
of,  and  to  add  thereto  befides  this,  all  thaC 
they  have  not  as  yet  publilhed.  Hence  it 
was  that  P/;/7/p  King  of  MacedG»  wou'd 
not  banifh  a  Man  who  had  faid  very  mor- 
tifying  Things  of  him  ;  and  gave  this  Rea- 
fon for  it  to  his  Friends^  /  uoill  nothamfb 
him,  faid  he,  for  fear  that  when  hepnds 
himfelf^ith  more  Perfons,  hejhouldtalk 
of  me  to  a  greater  Ntml^^r. 

On  the  contrary.   If  any  Thing  will  rc- 

eftabliih  our  Credit,  it  is  to  pardon  thoft 

V  a  wb<^ 


^'^i  A  freatifc  agahfi 

Sect.  X.  who  have  ofFencJed  us.  This  is  the  Effect 
^<:V^  of  fo  high  a  Virtue  and  the  Mark  of  lb 
generous  a  Soul,  that  it  will  excule  the  ill 
Qualities  we  may  otherwife  have,  and 
which  have  caufed  Men  to  fpeak  ill  of  us. 
Before  GOD  himfelf,  this  Charity  we  fhew 
towards  our  Enemies,  will  ferve  to  cover 
thofe  Sins  which  have  given  Occafion  to 
others  to  fpeak  ill  of  us,  if  we  afterwards 
a!)andon  them. 

Another  Motive  not  to  revenge  our 
fe.Ves  is,  to  confid^r  that  wc  ought  to  be 
much  more  vext  at  our  felves  who  have 
tlcfeFaults,  than  againft  thofe  who  difcover 
tiem  to  others. 

Since  after  all  we  aft,  and  they  only 
ijpeak,  and  if  we  did  not  hurt  our  felves  by 
our  Vices,  they  could  not  hurt  us  by  their 
Dctraftions  j  it  is  in  our  felves,  they  find 
Ihe  Matter  &:  Objeft  of  thefc  Dctraftions ; 
wc  afford  Fewel  andFire,  and  they  blow  it 
into  a  Flame. 

To  keep  us  from  Revenge,  Let  us 
Imagine  that  all  the  World  knows  our 
Vices  and  publilh  our  Sins.  In  this  Cafe 
we  muft  abfolutely  live  inPeacewith  thofe 
who  fpealc  ill  of  us  j  fince  it  is  impofiible 
to  do  without  the  help  SC  Company  of  all 
trie  World.  You  will  fay  that  this  Suppo- 
lition  is  impoflible.  I  don't  think  that  it  is 
and  we  every  Day  fee  that  others  know 
our  Faults  better  than  wc  do  our  felvcs  : 

At 


D  B  T'R  JC  no  N.  2^3 

At  leaft  it  is  very  poffible  that  all  thofe  Sect.X; 
whofe  help  we  need,  may  themfelvesfpcak  ^-^^^^"^ 
ill  of  us.  If  we  wou'd  then  hate  them  and 
be  revenged  on  them  and  have  no  Com- 
merre  with  them,  we  muft  deprive  our 
felvesof  their Affiftance  which  is  extremely 
contrary  to  our  own  Intereft.  For  the 
Corruption  of  Men  is  fuch,  that  they  are 
vext  and  in  a  Pailion  when  we  fay  againft 
them  thofe  Truths  ^vhich  are  to  their  Dif- 
advantage  :  And  on  the  contrary,  that 
nothing  pleafes  them  fo  much  as  to  hear 
lyes  which  flattci^  them,  and  to  hear  thcm- 
felves  praifed  without  Reafon,  whileTruth 
fo  greatly  offends  them. 

In  fine.  If  any  one  has  Dctraftcd  from 
us  thro*  Folly,  we  fhould  pity  it  ^  if  thro' 
Xevity,  we  fhould  defpife  it  j  if  thro'  In- 
jury, we  ihould  pardon  it. 

If  all  that  has  been  faid  cannot  perfwadc 
you  from  Revenge,  here  is  a  Way  that  you 
may  be  revenged  without  offending  GOD, 
and  without  injuring  your  felf  ;  a  mean  on 
the  Contrary,  which  will  ferve  to  your 
Honour,  your  Happinefs,  and  your  Sal- 
vation. It  is  to  lay  afide  your  Sins  and  l6 
take  from  your  Enemies  the  Arms  which 
they  make  ufe  of  to  light  againll  you,  and 
to  force  them  to  admire  yourGoodnels  or  at 
leaft  to  be  filcnt.  When  Men  Ihall  ice 
you  pious  and  fincerc,  they  will  hardly  be- 
lieve that  you  have  been  vile  and  wickcd. 
V  3  YokM 


'j^^  yi  Trial Ife  a^ahjl 

SfecT.  X.  Your  prefent  Virtues  without  doubt,    will 
'^'^'"^^^^  ferve  to  efface  the  Horrur   of  your   paft 
Crimes* 

Another  very  furc  Way  not  to  entertain 
Hatred  and  Defircs  of  Revenge  againil  a 
Mantis  not  to  enquire  curioufly  about  what 
has  been  faid  of  us,  unlefs  it  be  with  a  De- 
fignto  amend  and  not  to  be  offended.  This 
excellent  Counfel  the  wife  Man  gives  us, 
eeci.  7*  ^^^^  fio  heed  unto  all  M^^ords  that  are 
ax,  ji.  fpoken^  leaji  thou  hear  thy  Servant  curfe 
thee.  For  oftentimes  aljb  thine  owft 
Heart  knouoethythat  thou  thy  felflikeuotfe 
haft  curfed  others.  Above  all  we  fhould 
not  demand  the  Names  of  thofe  who  have 
fpoken  ill  of  us,  lell  we  fhould  conceive 
hatred  againfl  them ;  befides  that  thereby 
we  fliall  engage  thofe  in  Dctradion  who 
name  them  to  us. 

It  concerns  me  neverthelefs,  you  will 
fay,  to  know  thole  who  fpeak  ill  of  me,that 
fo  1  may  not  ad  before  them  as  Friends, 
but  may  be  on  my  Guard. 

I  anfwer  that  there  is  another  way  much 
more  fure  to  know  who  arc  our  Friends 
and  who,  our  Enemies.  It  is  only  to  ex- 
amine whether  we  have  done  no  Man  wrong, 
Whether  we  have  not  detracted  from  any 
one^  whether  we  have  been  always  kind 
and  olHcious  tov/ards  every  oae  ;  then  we 
may  be  pcrfwadcd  that  they  do  not  de- 
tract from  us,  fmce  wc  have  not  given  any 

one 


DETRACriON.  2^j 

one  Occafion  to  hate  and  defame  us.   Let^ECT.X, 
us  farther  examine,  whether  we  have  been  '•^^^'^"^ 

humble,  fober  and  virtuous  in  our  Words. 
If  it  be  thus,  We  have  given  no  Ground 
for  Detraction,  and  may  flatter  our  lelvcs, 
that  Men  do  not  fpeak  ill  of  us,  and  that 
all  the  World  are  our  Friends,  it  we  may 
know  them  thereby.  But  if  you  are  vici- 
ous, you  may  be  aflurcd,  That  in  this  de- 
trading  Age,  all  who  know  your  Vices, 
will  Ipeak  of  them,  and  lb  if  you  pleafe 
are  your  Enemies,  whom  you  ought  to  be 
aware  of,and  that  by  giving  them  hereafter 
no  Matter  to  cenfure  you.  We  muft  live 
with  allMen  as  Fiiends,not  doing  them  any 
Injury,  or  even  defiring  to  hurt  them  ;  and 
as  with  Enemies,  notgiving  them  any  hold 
of  us. 

When  Informers  who  endeavour  to  fow 
Difcord,  come  and  tell  you,   that  fach  and 
fuch  havefpoken  ill  ofVou,far  from  being 
angry  with  your  Detractors,    and  fhewing 
that  thole  who  have  Ipoktn  ill  of  you  (^o 
defervcgreater  blame  than  you  ;  keep  your 
felves  in  Humility  and  Modcfty  mixt  \\\{\\ 
Mcekncfs,  and  fay,  according  to  the  Corj> 
fel  oiEpiffelus,  ''  I  am  not  at  all  altonifocd 
"  That  they    fpeak  diiadvantagcoufly   oi 
'^  me  ;  they  might  have  iiid  much    more, 
^'  if  they  had  known  all  my  failings  "  Or, 
as  an  honcft   Man  of  the  'lall  Age,   ''^  If 
^'  Men  know  my  Imperfetlions  luthro'iv, 
^'  how  much  more  doesGOD  know  them? 
V  4  Home 


a^6  ^ATreatifc   agalnB 

SiLCT.X.  Some  \vill  doubtlefs  objeel  and  fay,-  t^a^ 
'^^i'^V'^  if  wc  d3  not  detrad  from  rhofe  who  detraft 
from  us^  and  do  not  rail  at  thofc  who  rail 
at  usy  we  fhall  become  the  fport  of  all  the 
World,  who  feeing  that  they  can  offend 
us  without  danger,  will  do  it  continually^ 
I  anfwer,  That  our  Detractions  will  do  us 
jio  good,  and  only  draw  on  us  more  and 
piorethoic  of  others,  as  wehave  clfewherc 
fhewn  ^  and  therefore  that  Silence  is  far 
more  proper  to  quench  this  Fire,  which 
our  Railleries  wouM  but  fupply  with  new 
Matter  and  Fuel  We  need  only  Ihcw  that 
It  is  Charity  or  Prudence  which  makes  us 
dumb  ^  and  the  following  Example  may 
clear  up  what  I  have  juft  now  faid.  A 
Man  having  been  cruelly  railed  at  without 
making  any  Anfwer  -one  of  the  Company 
faid,  He  miifi  needs  be  a  Fooh  i^ho  iJooiCd 
bold  his  Peace  onfuch  an  Occnfion,  You 
are  miftaken,  replied  the  ^\^^A  Foolknouo^ 
not  how  to  Bridle  his   Tongue. 

If  there  be  but  few  Pcrfons  who  fpeak 
ill  of  us,  wc  may  make  ufe  of  the  Anfwer 
which  the  Poet  Tajjb  made  on  account  of  a 
Man  who  fpake  ill  of  him  to  all  that  he 
faw  :  //  is  better^  faid  'fa£b^  for  him  to 
fpeak  ill  of  me  to  all  the  Jiurld^than  if  all 
ihe  Horld  did  Jpeak  ill  of  me  to  him. 

My  lull  Advice  to  the  Detracted  is,That 

theywou'd  iVce  thcmfelves  from  all    their 

Vitcf^  not  only   that  fo  they  may  give  no 

"' occifien 


D  ETR  J  c  r  1  O  U  ^^/ 

Qc€^iion  to  others  for  Dctraclloii,  but  alfoSECT.X; 
that  fo  Hell  may  not  cxercifc  it's  rage  upon  ^^"'^^''^^ 
them.  This  is  a  Duty  which  is  common 
to  them  with  aliChriftians,and  which  thoic 
whom  \Yc  are  fpcaking  of  may  pradicc  fo 
much  the  more  eafily,  as  they  arc  informcJ 
of  their  Vices  by  the  Mouth  of  others, and 
by  that  means  know  them  the  better.  This  ^^^^^  ^  ^,. 
is  the  way  to  gather  Grapes  of  Thorns  and 
Figs  of  Thiftles,  and  Pearls  from  a  Dung- 
hill, in  a  word,  to  get  Good  out  of  Evil  ; 
fuch  will  profit  much  by  the  Dctracliors  of 
others,  fince  being  ftiewn  their  Faults  by 
them,  and  being  apprifed  that  they  are  bh- 
med  for  them,  they  are  furniihed  with 
Means  and  Motives  to  get  rid  of 'em.  Thus 
in  fome  fort,they  ought  to  take  it  in  good 
part  of  them  whobaikbite  them.  Perhaps 
they  did  it  thro'Envy  orHatred  •  but  whan 
Matters  it,  what  was  their  Intention,  or 
from  what  Principle  they  fpake,  if  we  can 
turn  to  ourSalvation,what  will  perhaps  one 
Day  prove  the  Caufe  of  their  Deftruction? 
Here  we  may  apply  what  St.  Faul  laid, 
Some  f  reach  CHR I  Sf  of  Envy  £f  Strife  ^^li^^'l 
OfContetition  and  notftncereJy^  fuppo/ing 
to  add  JjJi^on  to  my  Bonds.  IVbat  tben^ 
Notwitbjianding  every  way^  whether  tn 
Pretence  or  in  Truth,  C HRIST^is  p-ca^ 
ched^and  I  therein  do  rejoice,yea  and  ivill 
rejoice.  Thus  how  ill  ibever  the  Motive 
i'nay  be  which  Dctradors  adfrom,weknovv 


ri^S  'A  Treatifc  againji 

Sect.  X.  our  Vices  by  their    Dctraftions,   wc  may 
'^^^''^^^^  improve   their  Malice  to  oar  Advantage, 

and  it  is  at  this  that  we  may  rejoice. 


ti:^:? 


The  Ufes  of  this  Section. 

HE  R  E  it  muft  be  remarked,  That  al- 
tho'  we  have  divided  this  Sedion  in- 
to foar  different  Articles,  neverthelels  v/hat 
we  have  laid  under  the  one  may  agree  to 
each  of  the  other  Thrce^  and  even  of  the 
three  other  together.  For  Example  the 
Advice  we  gave  not  to  detract,  may  alfo 
ferve  tor  Detradors,  for  thofe  who  hear 
Detraction,  and  for  theDetradcd  ;  for  thcle 
who  have  been  active  and  paffis'-e  in  the 
Sin  ;  the  Reafon  of  this  is,  becaufe  that  it 
may  very  well  happen,  and  often  does,that 
they  who  detrafl  do  often  hear  others  de- 
trad,  and  are  likewife  thcmfelves  dctra'ieJ 
from.  Thus  m  this  Regird  thcfc  four 
Articles  miy  agree  to  one  Perfon. 

Thefe  Counlcls  and  Duties  apnearing  to 
me  of  the  laft  Importance  for  the  Sabjcd 
I  have  been  treating  of,  and  containing 
whrit  is  moft  effcncial  to  be  practiced  by 
us,  whether  wc  be  the  Authors,or  thcOb- 
jcds,  or  the  Hearers  of  Dctradion,  I  wouM 
carnelllv  advifc  that  they  be  followed  and 
put  in  Pradice.      Ncverthelcfs  the   more 

profitable 


profitable    they  appear  to  me,  the  more  I  Sect.  X. 
fear  they  vvon*t  be  followed,  becaufe  com-  ^•'O^^^ 
monly  the  moft  excellent    Things  arc  the 
moft  difficult,  fuch  are  fome  of  the  Da  ics 
we  have  mencioned,  and  it  is  thisDifficalty 
that  will  hinder  Men. 

Yet  even  this  ought  not  to  difcouragc 
'em  fo  much  as  to  ftir  them  up  to  ask  of 
the  GOD  of  Love,  whofe  Power  is  unli- 
mited and  able  to  help  them5that  he  wou'd 
affift  them  to  follow  what  his  Word,  and 
that  Reafon  which  he  has  endowed  them 
with,  do  prefcribe  them  to  do. 

T'he  Conclufmi  of  this  freatife. 

TT  E  R  E  we  might  takeOccafionftrong- 
"*--*•  ly  to  exhort  Perfons  to  leave  off  De- 
traaion.  But  being  perfwaded  that  thofe 
Exhortations  we  have  made  thro'  the  whole 
Courfe  of  this  Treatife,  arc  capable  of  ma- 
king Impreffion  on  the  Hearts,  where  the 
Love  of  GODjof  ourNeighbour,and  of  our 
felves  is  not  entirely  quenched,  there  re- 
mains but  little  for  us  to  do  to  finifh  this 
Treatife. 

I  exhort  you  to  confider,  That  the  Dc- 
traftor  fins  eflcntially  againll  Charity,  and 
thereby  fhews  that  he  hasnoReligion  ar  all^ 
for  how  can  a  Man  have  any  Religion,  if 
^  he 


^ow  i^  freatife  againfi 

SacT.X.  he  love  neither  GOD  or   his  Neighbour  I 

W^^^  Which  is  the  fulfilling  of  the  Law.      Can 

we  love  our  Neighbour  when  we  hurt  him 

in  thofe   things  which   he  efteems  as    his 

grcateft  Advantage  in  the  World,  even  his 

^  Credit  and  Reputation  ?  Can  we  love  him> 

'^•"         as  wc  love  our  felves,  if  while  we  take  fo 

inuch  Care  to  hide  our  own  Defects,  and 

arc  fo  troubled  if  they  are  known  abroad, 

we  cxpofe  his  fo  openly  ? 

Can  we  alfo  fay,  That  we  love  GOD, 
if  we  hate  thofe  who  arc  formed  after  his 
Image  ?  And  moreover,  If  any  one  love 
not  his  Brother  whom  he  fees,  how  can  he 
love  GOD  whom  he  hath  not  feen  fo  dif«» 
tinftly  ?  And  if  we  have  not  Charity,  how 
can  we  enter  intp  Heaven,  which  is  the 
Source  and  the  Example  of  Love  ? 

That  Heaven,  where  GOD  the  Father 
v?iU  caufe  the  Saints  to  tafte  the  moft  deli- 
cious Effects  of  his  Love,  in  which  their 
Welfare  confifts :  That  Heaven,  where  the 
Saints  fhall  burn  with  Zeal  and  Love  for 
theirCreator,ia  which  theii:Glory  confifts: 
That  Heaven,  from  whence  the  Lord  of 
the  World,  flieds  abroad  his  Bleffings  and 
Favours  on  all  thelnhabitants  of  thcEarth, 
even  the  moft  Wicked. 

Without  Charity  how  can  we  enter  into 
that  Paradifc,  from  whence  Jefus  Chrift. 
dcfccnded  only  thro' the  Eftcd  of  hisLovc 
for  Mankind,  and  to  redeem  them  by  the 

Price 


D  Efk  y^  crto  ]sr.         501 

Price  of  his  own  Blood  ;    and  whither  heSncT.X. 
afcended   again  to  exercile   ftill  his  Love  >-^'V^ 
towards  them,  by  interceding  on  their  Be- 
half before  GOD  his  Father  ? 

In  fine,  How  can  we  expeft  without 
Charity  to  enter  into  that  Heaven  from 
whence  the  Holy  Spirit  by  an  Effcft  of  his 
Love,  pours  down  upon  Men  his  Graces 
and  Gifts,  which  comfort,  which  rcgenc-* 
Tate,which  prepare  them  for  anlnheritajice 
in  Hean)en  ? 

On  the  other  Hand,  when  we  have  fin* 
ncd  a^ainft  Charity  by  Detraction,  may  we 
not  fear  to  be  the  Companions  of  Devils, 
fince  an  evil  Tongue  is  already  fat  on  Fire  f  j,,^.  •> 
of  Hell,  as  5.  James  fays  ?  ^    ^^^  i^ 

Let  us  endeavour  to  live  allfo  lifceChriC- 
tians,  that  we  may  have  no  Caufe,  no  Rca- 
fon  to  fpeak  ill  one  of  another.      Let  us 
avoid  the  very  appearance  of  Evil,  fo  as  to 
give  no  Ground  for  rafti  Judgments.    Let 
us  well  confider  every  Time  that  we  Sin 
fo  as  that  others  know  of  our  Sins  we  mi- 
ferably  Scandalize  them,  fmce  we  are  the 
Occafions  of  theirEvil  fpeaking,and  confc- 
quently  of  their  Sin,  which  is  an  Aggrava- 
tion of  thofe  Sins  which  occafion  Detraction. 
I  hope  they  who  read  this  Trcatife  will 
icceive   thefe  Exhortations  of  mine  with 
Complacency,  fince  they  have  five  Charac- 
ters which  arc,  it  feems  to  me^  very  fit  to 

Hiai^c  them  efficacious*  _. 
—'                  u  The 


502  A  freatife  againji 

Sect.X.  I.  The  firft  of  thofeCharadcrs  which  an. 
^^"""^^"^  Exhortation  ought  to  have,  in  order  that  it 
may  move  and  make  ImpreiTion,  is,  that 
the  Things  exhorted  to,  be  of  Importance, 
Now  nothing  is  of  greater  Conkquencc 
than  the  Charity,  or  rather  the  Salvation 
%ve  exhort  Men  to  attain  unto,  by  avoid- 
ing Detradtion. 

2.  A  fecond  CharaiSer  which  Exhorta- 
tions Ihould  have  that  fo  they  may  be  fol- 
lowed is,  that  they  be  neceflary  and  well 
applied  to  the  Thing  exhorted  unto,    and 
to  the  Time  in  which  it  is  $o  be  done.      I 
leckon  that  alfo  on  this  regard  it  will  be 
granted,  that  there  is  ground,  and  that  it  is 
proper  at  this  prefcnt  Time,  it  ever  \\  was, 
to  exhort  the  World  to    abftain  from  De- 
traction, fince  perhaps  there  never  was  an 
Age  wherein   it  was  more  in  Vogue  than 
the  prefcnt.      Languages  have  been  often 
changed,  Words  have  been  different  in  their 
Pronunciation,  their  termination  and  their 
fignification.      Every  Nation  according  to 
their  Language  has  varioufly  expreft  their 
Detractions  •   but  at  all  Timco,  in  all  Na- 
tioDS,and  at  prefcnt  as  much  and  more  than 
ever,  Detraftion  has  upheld  and  does  up- 
hold it's  Empire  in  the  World. 

3.  We  ought.  Thirdly,  to  give  way  to 
Exhortations  founded  on  Ihong  Motives, 
powerful  Reafons  and  ncccffary  Advice. 


DE7RACriONr  30J 

In  this  Regard  wc  are  perfvvaded^   That  Sect.  X. 
all  which  has  been  faid  againft  Detraction,  ^-'^^W 
is  very  ftrong,  very  preffing,  and  very  ne- 
ceffary. 

4.  Fourthly,  Wc  are  more  ready  to  obey 
Exhortations,  when  we  are  perlwadcd  of 
Jie  Sincerity  of  thofe  who  Exhort.  As  I 
jcan  have  no  Advantage  from  deceiving  o- 
thers,and  on  the  contrary  fhould  be  accoun- 
table unto  a  righteous  GOD  for  fo  doing, 
you  ought  to  be  convinced  of  my  Sincerity. 

5.  Laftly,  Exhortations  aie  more  per- 
fvvafive,  when  we  know  that  he  who  gives 
them,  has  a  right  thereto.  This  Right  be- 
longs to  ail  Men.  It  is  one  of  their  Duties 
to  exhort  their  Neighbours  to  forfake  their 
Crimes,  and  to  follow  Virtue,  as  has  been 
already  fhcwn,  and  therefore  they  have 
Right  to  exhort  Men  to  Ihun  Detraction, luk.^;.i4 
And  to  do  this  I  conjure  them  by  the  loving 
Kindnefs  ofChrift^who  prayed  to  hisFatner 

for  his  very  Murderers.  And  may  the 
great  GOD  accompany  this  Work  with 
his  Blelling,  and  his  Grace  for  theSandifi- 
cadon,  and  the  eternal  Salvation  qI  thofr 
who  ihall  read  it. 


AM  E  R- 


■mJtfl 


-      >-c>*^^-/^ 


S4t^ 


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>>t 


'#'t-M6 


